Month: October 2026

Because I have come down from heaven, not to do My own will but the will of the Father who sent Me. And this is the will of Him who sent Me, that of all which He has given Me I should lose none of it, but should raise it up at the last day.

38, 39 Because I have come down from heaven, not to do Mine Own Will but the Will of the Father That sent Me. And this is the Will of Him which sent Me, that of all which He hath given Me I should lose none of it, but should raise it up at the last day.

This passage may seem difficult to someone who looks at it only on the surface, and may even appear to raise doubts about the faith, so much so that they might expect us to fall into difficulties that are hard to overcome—difficulties our opponents raise. But there is actually nothing hard about it at all, for all things are clear to those who understand, as it is written, and right to those who find knowledge—that is, to those who reverently study to interpret and understand the mysteries contained in the Divine Scriptures. In these words, then, Christ gives us a kind of proof and clear assurance that whoever comes to Him will not be cast out. For this reason, He says, I came down from heaven—that is, I became Man according to the good pleasure of God the Father, and I did not refuse to be employed in works that would otherwise be undesirable, so that I might obtain for those who believe in Me eternal life and the resurrection from the dead, having destroyed the power of death. What, then, was this thing that Christ both willed and did not will? It was dishonor from the Jews, insults, mockery, contempt, beatings, being spat upon, and even more—false witnesses, and finally, the death of the body. Christ willingly underwent these things for our sake, but if He could have accomplished His purpose for us without suffering them, He would not have willed to suffer. But since the Jews were certainly and inevitably going to do these things to Him, He accepts the suffering. He makes what He did not will into His will, for the sake of the value of His Passion, with God the Father agreeing with Him and approving that He should readily undergo all things for the salvation of all. In this especially we see the boundless goodness of the Divine Nature, in that it does not refuse to make what is rejected its own choice for our sake. But you will understand from the following that the suffering on the Cross was not willed by our Savior Christ in itself, yet was willed for our sake and for the good pleasure of God the Father. For when He was about to go up to it, He made His appeal to God, saying—that is, in the form of prayer—Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will. For the fact that in that He is God the Word, Immortal and Incorruptible, and Life Itself by physis (nature), He could not dread death, I think is completely clear to everyone. Yet made in flesh, He allows the flesh to undergo things proper to it, and permits it to dread death when it is now at hand, so that He may be shown to be truly Man. Therefore He says, If it is possible, let this cup pass from Me. If it may be, Father, that without suffering death I may gain life for those who have fallen into it—if death may die without My dying in the flesh—then let this cup pass from Me. But since it will not happen otherwise, He says, not as I will, but as You will. You see how human nature is found to be powerless, even in Christ Himself, as far as it is concerned. But it is brought back through the Word united with it to courage befitting God, and is retrained to noble purpose, so as not to commit itself to what seems good to its own will, but rather to follow the Divine purpose, and readily to go to whatever the Law of its Creator calls us. That we speak these things truly, you may learn also from what follows. For He says, the spirit indeed is willing, but the flesh is weak. For Christ was not ignorant that it is far beneath the dignity befitting God to seem to be overcome by death and to feel the dread of it. Therefore He added to what He had said the strongest defense, saying that the flesh was weak, because of what befits it and belongs to it by physis; but that the spirit was willing, knowing that it suffered nothing that could harm it. Do you see how death was not willed by Christ, because of the flesh and the dishonor of suffering, yet was willed, so that He might bring to its destined fulfillment for the whole world the good pleasure of the Father—that is, the salvation and life of all? For does He not truly and indeed signify something of this kind when He says that this is the will of the Father, that of those who were brought to Him He should lose nothing, but should raise it up again at the last day? For as we taught before, God the Father in His love for mankind brings to Christ, as to Life and the Savior, the one who lacks life and salvation.¹¹

This passage will seem hard to a person who considers it superficially, and not far removed from offence regarding the faith, so that they even expect us hence to fall into difficulties hard to be overcome, which come from our opponents. But there is nothing at all hard herein, for all things are plain to them that understand, as it is written, and right to them that find knowledge, that is to those who piously study to interpret and understand the mysteries contained in the Divine Scriptures. In these words then Christ gives us a kind of proof and manifest assurance that he that cometh to Him shall not be cast out. For for this cause (saith He) I came down from Heaven, that is, I became Man according to the good pleasure of God the Father, and refused not to be employed in all but undesired works, until I should attain for them that believe on Me eternal life and the resurrection from the dead, having destroyed the power of death. What then was this that Christ both, willed and willed not? Dishonour from the Jews, revilings, insults, contumelies, scourgings, spitings, and yet more, false witnesses, and last of all, the death of the Body. These things for our sakes Christ willingly underwent, but if He could without suffering them have accomplished His Desire for us, He would not have willed to suffer. But since the Jews were surely and inevitably going to adventure the things done against Him, He accepts the Suffering, He makes what He willed not His Will, for the value sake of His Passion, God the Father agreeing with Him, and co-approving that He should readily undergo all things for the salvation of all. Herein specially do we see the boundless goodness of the Divine Nature, in that It refuseth not to make that which is spurned, Its choice for our sakes. But that the suffering on the Cross was unwilled by our Saviour Christ, yet willed for our sakes and the Good Pleasure of God the Father, you will hence understand. For when He was about to ascend thereunto, He made His addresses to God, saying, that is, in the form of prayer, Father, if it be possible, let this Cup pass from Me; nevertheless, not as I will, but as THOU. For that in that He is God the Word, Immortal and Incorruptible, and Life Itself by Nature, He could not shudder at death, I think is most clear to all: yet made in Flesh He suffers the Flesh to undergo things proper to it, and permits it to shudder at death when now at its doors, that He may be shewn to be in truth Man; therefore He says, If it be possible, let this Cup pass from Me. If it may be (He says) Father, that I, without suffering death, may gain life for them that have fallen thereinto if death may die without My dying, in the Flesh that is, let this cup (He says) pass from Me; but since it will not take place (He says) otherwise, not as I will, but as THOU. Thou seest how powerless human nature is found, even in Christ Himself, as far as it is concerned: but it is brought back through the Word united with it unto God-befitting undauntedness and is re-trained to noble purpose, so as not to commit itself to what seems good to its own will, but rather to follow the Divine Aim, and readily to run to whatever the Law of its Creator calls us. That we say these things truly, you may learn from that too which is subjoined, For the spirit indeed (He saith) is willing, but the flesh is weak. For Christ was not ignorant that it is very far beneath God-befitting Dignity, to seem to be overcome by death, and to feel the dread of it: therefore He subjoined to what He had said the strongest defence, saying that the flesh was weak, by reason of what befits it and belongs to it by nature; but that the spirit was willing, knowing that it suffered nought that could harm. Seest thou how death was unwilled by Christ, by reason of the Flesh, and the inglory of suffering: yet willed, until He should have brought unto its destined consummation for the whole world the Good Pleasure of the Father, that is, the salvation and life of all? For doth He not truly and indeed signify something of this kind, when He says that this is the Will of the Father, that of those who were brought to Him He should lose nothing, but should raise it up again at the last day? For as we taught before, God the Father in His Love to man brings to Christ as to Life and the Saviour, him that lacketh life and salvation.¹¹

But I realize that what I am saying does not please the enemy of the truth. For he will by no means agree to what we have just said, but will cry out loudly and come with his shrill voice, saying: Where are you leading astray our line of thought? You are devising intricate inroads of ideas and drawing the argument away from the truth. You are ashamed, I suppose (he says), to confess the involuntary subjection of the Son. For is it not also evident to us from this that He will never command and bear rule in the management of affairs, but is rather subject to the will of the Father? For He is so conscious of falling short of equality with Him that He is forced in some way to make what He does not will His will, and to do not altogether what seems good to Him, but rather what pleases the Father. And do not tell me (he says), dragging the expression into the Incarnation, that it is as Man that He is subject. For look, as you see, He being yet God and bare Word and unentangled with flesh, came down from Heaven, and before He was at all clothed with the form of a servant, was subject to the Father, that is, as His superior and ruler.²²

But I perceive that I am saying what pleases not the enemy of the truth. For he will by no means agree to the things which we have just said: but will cry out loudly, and will come with his shrill cry, Whither are you leading astray (you sir) our line of thought and are devising intricate inroads of ideas and drawing away the passage from the truth? You blush I suppose (says he) to confess the involuntary subjection of the Son. For is it not hereby also evident to us, that He will never command and bear rule in the management of affairs, but is subject rather to the Will of the Father? For He is conscious of so coming short of Equality with Him, that He is constrained in some sort to make what He wills not His Will, and to do not altogether as seems good to Him, but rather what pleases the Father. And do not tell me (says he) dragging the expression into the Incarnation, It is as Man that He is subject. For lo, as thou seest, He being yet God and bare Word and unentangled with Flesh, came down from Heaven, and before He was at all clothed with the form of a servant, was subject to the Father, i. e., as His Superior and Ruler.²²

You are attacking us with forceful words, sir, as you certainly think, rushing upon us with great speed. Yet these are words that do not go straight forward but have been frightened off the King's main road. Having left the carriage-way, as the Greek proverb says, you are pressing forward over cliffs and rocks. For you are pointlessly maintaining against us that the Son obeys the Father, constantly speaking as if anyone who thinks correctly believed we should hold the opposite, rather than being ready to agree with you on this point. For we do not think of the Holy and Consubstantial Trinity as ever divided against itself, or split into different opinions, or that the Father or perhaps the Son or the Holy Spirit are separated according to what seems good to each one individually. Rather, they agree in all things, since it is clear that One and the Same Will always exists in the whole Holy Trinity, because they are of One Godhead. Away then with a lengthy argument with us about this. Let the spirit that wants to quarrel where it least should be still, for since no one is upset about this matter, it is pointless to keep pressing it.

With dread words, good sir, as you surely deem, and swift-coursing exceedingly do you overrun us, yet are they words that go not straight forward but are scared out of the Kings beaten highway; and having left (as the Greek proverb hath it) the carriage-way, you are pressing forward upon precipices and rocks. For vainly do ye maintain against us that the Son obeys the Father, ever speaking as though any of them who deem aright thought that one ought to hold the contrary, and were not rather determined to agree with you herein. For we do not conceive of the Holy and Consubstantial Trinity as ever divided against Itself, or cleft into diverse opinions, or that the Father (may be) or the Son or the Holy Ghost are severed unto what seems good to each individually, but They agree in all things, since of One Godhead, it is clear, One and the Same Will ever existeth, in the Whole Holy Trinity. Away then with a long argument with us hereon, still be the spirit that would wrangle where it least of all should, for since none is indignant thereat, it is superfluous still to press it.

But since you are accustomed to thinking and holding the most perverse ideas, and you call the Son's agreement with the Father's Will a subjection of necessity, we will discuss with you what is right on this matter. For if you had put forward this statement in sincerity, we too would reasonably keep silent and not examine your language too strictly. But since we see that it is put forward with deep malice, we must necessarily oppose you, trusting in the Power of the Holy Spirit and not in our own words. For the Son did not affirm absolutely, or simply as His rule of conduct, or for every action that He did not wholly and entirely hold to His Own Will. Rather, He says that He kept His Father's Will in one specific act—because of your twisting of words, I believe, providing as God for our security. But He endured what He would not have willed, and for our sake made it His Will—I mean His Suffering upon the Cross, since this was well-pleasing to His Father, as we have said before. And one may immediately see the proof laid out and the principle clearly set before us, on which (as He Himself says) He left His Own Will and fulfills the Father's. For this, He says, is the Will of the Father: that of all which He has given Me I should lose nothing but should raise it up at the last day. And that the Suffering on the Cross was truly both unwilled and willed by the Only Begotten has been clearly stated before. But we will state it again later with more precise proofs, making the truth plain to our readers. But I will proceed first to examining the subjection you allege, it having been previously established and unhesitatingly confessed by you that the Wills of the Holy Trinity always coincide into one Will and Purpose. Let those clever debaters tell us then whether the Being of the Son consists in the name and reality of subjection—whether this is His physis, in the same way that humanity belongs to a man, for instance—or whether He, existing beforehand in His Own proper Mode, is subject to the Father, as one might conceive of an angel, for instance, or any other rational power. For these things, being and existing, are capable of receiving the mode of subjection.

But since ye, accustomed to think and to hold most perverse things, term the Son's agreement with the Will of the Father, subjection of necessity, on this matter we will discuss with you what is right. For if this statement were put forth by you in simplicity, we too would with reason hold our peace, and not too strictly test the agreement of language. But since we see that it is put forth in deep malice, we shall of necessity oppose you, trusting in the Power of the Holy Ghost, and not to our own words. For not absolutely, nor simply as His rule of conduct, nor yet for every action did. the Son affirm that He did not wholly and entirely hold by His Own Will, but He says that He kept His Father's Will in one definite act, on account of thy wresting of words (as I conceive) providing as God for our security. But He endured what He would not, and for our sakes made it His Will; I mean His Suffering upon the Cross, since so it was well-pleasing unto His Father, as we have said before. And one may see the proof straightway laid down, and the principle evidently set before us, on which (as Himself says) He left His Own Will, and fulfils the Father's. For this (He saith) is the Will of the Father that of all which He hath given Me I should lose nothing but should raise it up at the last day. And that the Suffering on the Cross was really unwilled alike and willed by the Only Begotten, hath been clearly stated before. But we shall state it again hereafter with more accurate proofs, simplifying the truth to our readers. But I will proceed first to the examination of the subjection alleged by you, it being previously laid down and unhesitatingly confessed by you, that the Wills of the Holy Trinity ever coincide into one Will and Purpose. Let those subtle disputers tell us then, whether in the name and fact of subjection the Being of the Son consists, and this is His Nature, in the same way for instance as humanity belongs to a man, or whether He, existing before in His Own Proper Mode, is subject to the Father, as one might conceive of an angel for instance, or any other reasonable power. For these things, being and existing, are recipient of the mode of subjection.

If you say that the Being of the Son consists in His being subject to the Father, then He will be a subjection rather than a Son. How then will you not be obvious triflers? For how can this subjection be conceived to exist by itself without having its being in any of the things that exist? Such things are usually the accidents of necessarily pre-existing subjects in which they exist, and not otherwise. They are viewed as belonging to substances or happening to them, rather than having any existence in themselves. Just as lust, for instance, which calls and impels us to something, has no existence in itself but is rather conceived in the one who receives it, so subjection, which points to some movement of the will toward the duty of being subject to someone, will not be conceived of in its own nature but will rather be like a passion, or will, or desire in some one of the things that exist. Besides, the name and fact of subjection spoken absolutely will not be conceived of as properly predicated of anyone, nor will one know whether it is good or bad unless it is added to whom the subjection is. For a man is subject to God, but also to the devil. And just as the word "wise" is a middle term (for some are wise to do evil, and again the wise shall inherit glory, clearly having their wisdom in good things), so too subjection is a kind of middle term and not a truth definitely expressed, for it is quite uncertain to whom the subjection is. Hence also, the Nature of the Son is left in uncertainty if It is conceived of as (according to you) a subjection. For a subjection to what? If no one were brought forward, one could not say without falsehood. But that subjection will not exist by itself, in its own mode of being, we shall see by bringing forward some more obvious reasoning regarding things already made. Accept this demonstration besides: If we grant that the being of a man, for example, consists in his being subject, we shall consider that his not existing consists in his not being subject. How then was it said by the Psalmist to someone who is indeed existing but not yet subjected, "Submit yourself to the Lord, and entreat Him"? Do you see then how utterly foolish it is to suppose that subjection has any existence in itself? One must then of necessity confess that the Son was and existed previously in His Own Nature, and so say that He was subject to the Father. What then is there to constrain that He Who is of the ousia of His Father, the Exact Impress of His physis, should fall from His Equality with Him on account of His being obedient? For we who think and speak rightly know that He is consubstantial with the Father and give Him Equal Honor in all respects, and consider that in nothing does He come short of God-befitting Divinity. But do you see in what manner you can thrust away from Equal Honor with the Father, on account of the alleged subjection, Him who enjoys equal goods by reason of Identity of ousia.

If then ye say that the Being of the Son consists in His being subject to the Father, He will be a subjection rather and not a Son. How then (tell me) will ye not be manifest triflers? for how can this subjection be conceived to exist of itself without having its being in any of the things that are? For such things are usually the accidents of the necessarily pre-existing subjects wherein they are wont to be, and not otherwise: and are viewed as belonging to substances, or befalling them, rather than having any existence in themselves. And as lust for instance, which calls and impels us to any thing, has no existence in itself, but is conceived rather in him who is recipient thereof: so subjection pointing at some sway of the will to the duty of subjection to any, will not be conceived of in its own nature, but will rather be as passion, or will, or desire, in some one of the things that are. Besides the name and fact of subjection spoken absolutely will not be conceived of as properly predicated of any one, nor will one know whether it be good or bad, unless it be added to whom the subjection is: for a man is subject to God, but also to the devil. And as the name wise is a mean term (for some are wise to do evil, and again the wise shall inherit glory, having clearly their wisdom in good things), so too subjection is a kind of mean term, and not a truth definitely expressed, for it is quite uncertain to whom the subjection is. Hence also, the Nature of the Son is left in uncertainty, if It be conceived of as (according to you) a subjection. For a subjection to what, if no one were brought forward, one could not say without falsehood. But that the subjection will not exist of itself, in its own mode of being, we bringing forward some grosser and more obvious reasoning in regard to things already made, shall see: and do thou accept a demonstration besides. For if we grant that the being of a man (for example) consists in his being subject, we shall consider that his not existing consists in his not being subject. How then was it said by the Psalmist to some one, as being indeed and existing, but not yet subjected, Submit thee to the Lord, and entreat Him? Seest thou then how utterly foolish it is to suppose that subjection has any existence in itself? One must then of necessity confess that the Son was and existed previously in His Own Nature, and so say that He was subject to the Father. What then (tell me) is there to constrain that He Who is of the Essence of His Father, the Exact Impress of His Nature, should fall from His Equality with Him, on account of His being obedient? For WE who think and speak rightly, know that He is con-substantial with the Father, and give Him Equal Honour in all respects, and consider that in nought does He come short of God-befitting Divinity: but do THOU see in what manner thou canst thrust away from Equal honour with the Father on account of the alleged subjection Him who enjoys equal goods by reason of Identity of Essence.

But this very thing, he says, will support our side of the argument: namely, that the Son is obedient to the Father and does not give too much consideration to His own will, but rather yields to the Father's will, as to one who is above Him and greater than He.

But this very thing (says he) will make for our side of the argument, namely that the Son is obedient to the Father, and doth not overmuch consider His Own Will, but yields rather to that of the Father, as above Him and greater than He.

But this very thing, according to your own word sir, which you think will aid your argument, you will find to be nothing but the fruit of your own lack of learning. For if we were disputing which was superior in dignity and had the greater glory, your constantly repeated argument would even then scarcely seem to have any reasonable basis. But since the mode of consubstantiality is being examined, how can you not be caught in serious foolishness by attributing to God the Father superiority over His own offspring in this regard? For the terms 'greater' or 'less' or similar ones, we do not allow to be strictly essences (as we said about subjection), but they are something external, and qualities of essences. For that which already existed beforehand and is, will be capable of receiving (it may be) 'greater' or 'less' by comparison with another thing: but if there is nothing before it or pre-existing, in relation to which such things would occur, how will they exist by themselves, even though they are conceived of and defined under the category of accidents? Therefore in telling us of greater or less, you do not touch the ousia of the Only-Begotten, nor that of the Father, but only with external excellences or deficiencies, you embellish (as you suppose) the Father and revile the Son, although you hear Him openly crying aloud, He that honoureth not the Son neither doth he honour the Father, and that all men ought to honour the Son even as they honour the Father. For that things which cannot in any way be separated into foreign alienation, but have one and the same ousia, must be endowed with equal glory, Christ most excellently teaches in that He does not accept receiving testimony to Himself from men, as He Himself said, but came forward as Himself unto Himself a credible witness, more worthy than all others. And He being by physis Truth will surely speak truly, as one may prove from the very quality of things. For you will probably grant that the 'greater' or 'less' do not belong to the very ousia of anything but to the things in respect of their ousia. For instance, a man will not be greater or less than another man in respect of his being conceived of and called a man: for man is not less than man qua man, neither is he greater than man qua man, for the account of physis is seen to be equal in all. And the same method of reasoning will hold for angels too, or anything else that is made and enrolled among creation. Therefore such things are found to be utterly without place in regard to the essences themselves, but are the accidents of the essences, or of what belongs to the essences, as we have stated above. How then will the Father be greater than the Son, God by physis than God by physis? For the Son having been begotten of Him will surely compel you, even against your own will, to grant Him consubstantiality with Him.

But this very thing according to your own word sir, which you think will aid your argument, you will find to be nothing but the fruit of your own unlearning. For if we were disputing, which was superior in dignity, and had the greater glory, your ever-repeated argument would even then scarce seem to have any seasonable ground. But since the mode of consubstantiality is being examined into, how shall ye not be caught in no slight folly attributing to God the Father superiority therein over His own offspring? For the terms 'greater' or 'less' or the like, we do not allow to be strictly essences (as we said of subjection) but they are something external, and qualities of essences. For that which already pre-existed and is, will be recipient (it may be) of 'greater ' or ' less ' by comparison with another thing: but if there is nought before it or pre-existent, in respect to which such things would happen, how will they exist by themselves, albeit conceived of and defined under the class of accidents? Hence in telling us of greater or less ye do not touch the Essence of the Only-Begotten, nor yet That of the Father, but only with external excellences or short-comings, embellish (as ye suppose) the Father and revile the Son, although ye hear Him openly crying aloud, He that honoureth not the Son neither doth he honour the Father, and that all men ought to honour the Son even as they honour the Father. For that things which can no way be severed into foreign alieniety, but have one and the same essence must be endowed with equal glory, Christ most excellently teaches in that He accepteth not to receive testimony to Himself from men, as Himself said, but came forward as Himself unto Himself a witness credible and more worthy than all that are. And He being by Nature Truth will surely say true, as one may prove from the very quality of things. For you will probably grant that the 'greater' or 'less' belong not to the very essence of ought but to the things in respect of their essence. For instance, a man will not be greater or less than another man, in respect of his being conceived of and called a man: for neither is man less than man qua man, neither is he greater than man, qua man: for the count of nature is seen to be equal in all. And the same method of reasoning will hold, of angels too, or any thing else that is made and enrolled among creation. Therefore such things are found to be utterly without place in regard to the essences themselves, but are the accidents of the essences, or of what belongs to the essences, as we have delivered above. How then will the Father be greater than the Son, God by Nature than God by Nature? For the Son having been begotten of Him, will surely compel you, even against your own will, to grant Him Con-substantiality with Him.

It has been established and confidently accepted that the Son is by nature God, so let us consider whether we honor the Father by giving the Son equal honor with Him from whom He comes, or whether we do the opposite by insulting the Begotten with lesser and inferior honor, which is actually what truly happens. For it is the glory of the Father to have begotten One who is such as He is by nature. But exactly the opposite will occur (for it is not proper to say it) if the Son does not retain the natural condition that befits Him, having inferiority either in glory or in anything else that should belong to Him, in order to be manifested through all things as the All-Perfect and Very God. If then He, being thus by nature, honors the Father, do not mock at this, O man, nor be found guilty of ignorantly criticizing where there is least reason for it. For it would be right (I suppose) to admire Him for this too, that He honors and loves His Father, since every kind of virtue has as its source and root the Essence that is above all. In It good things first have their origin and flow down to us who are made after Its Image. Therefore the Lawgiver also commanded us to honor, as was proper, father and mother, and even attached the most noble rewards to this (for he knew, I suppose, that it was a very great thing, and so far removed from all reproach as to be even the giver of long-lasting life). Just as we, by being subject to and obeying our parents, are not made different in nature from them, but being as they are humans from humans and having and keeping the definition of humanity perfect, we practice obedience as an excellent virtue, so understand it with respect to the Father and the Son. For He, being what He is, God of God, Perfect of Perfect, Exact Image of the ousia of His Father, thinks nothing other than He thinks whose both counsel and Word He is, and will completely will the same as the Father, compelled by the same laws (so to speak) of consubstantiality to will together with the Father all good things.

It having been premised then, and unhesitatingly admitted that the Son is by Nature God, let us consider if you please, whether by paying Him equal Honour with Him of Whom He is, we shall confer honour upon the Begetter, or shall do the reverse, by insulting with less and inferior honour the Begotten, as is really and more truly the case. For it is the glory of the Father to have begotten one, such as Himself is by Nature. But the exact contrary will befall (for it is not meet to utter it), if the Son retain not the natural condition befitting Him, having inferiority either in glory or in ought else that should belong to Him, in order to be through all things manifested the All-Perfect and Very God. If then He, being thus by Nature, honour the Father, mock not thereat, O man, nor be found guilty of ignorantly finding fault, where there is least occasion for it. For it were meet (I suppose) to admire Him for this too that He honours and loves His Father: for every species of virtue has, as its source and root, the Essence that is above all; in It first good things have their rise, and flow down to us, who are made after Its Image. Wherefore us too the Lawgiver bade to honour, as was due, father and mother, yea and annexed the most noble rewards thereto (for he knew, I suppose, that it was a thing most great, and so far removed from all reproach, as to be even the giver of long-enduring life). As then WE by being subject to and obeying our parents, are not rendered other in nature than they, but being as they are men of men, and having and keeping the definition of manhood perfect, we practise obedience as an excellent virtue; so conceive in respect of the Father and the Son. For He being what He is, God of God, Perfect of Perfect, Exact Impress of the Essence of His Father, thinketh nought else than He too thinketh, Whose both counsel and Word He is; and will wholly will the same as the Father, compelled by the same laws (so to say) of consubstantiality, to co-will all good things together with the Father.

Be in no way offended then, O man, when you hear Him say, "I have come down from Heaven, not to do Mine own Will, but the Will of Him that sent Me." For what we said at the beginning, we will say again. Christ said this about a specific and clear matter. He speaks these words, teaching that He willed to die for all because the Divine Nature had so determined, but He did not will it because of the Sufferings on the Cross, and as far as it concerned the flesh which shrinks from death. We have already spent many words on this, but it is helpful that we should see from the very nature of things that the suffering on the Cross was unwilled by Christ, insofar as He was Man. We say then that it was a work of Jewish folly that Christ should be crucified at all, and this was about to happen from them, who were well-practiced in such boldness through what they had already done both to the holy Prophets and the saints who were living at that time. But since it was not otherwise possible to raise again to life that which had fallen into death, unless the Only Begotten Word of God became Man, and it was entirely necessary that having become Man, He should suffer, He made what He did not will into His Will, the Divine Nature having permitted this from Love for us.

Be no wise offended then, O man, when thou hearest Him say, I have come down from Heaven, not to do Mine own Will, but the Will of Him that sent Me. For what we said at the beginning, this we will say again. Christ said this of a definite and plain matter. For He saith these words, teaching that He willed to die for all because the Divine Nature had so counselled, but willed it not by reason of the Sufferings on the Cross, and as far as pertained to the flesh which deprecates death. And we have already expended many words: but it is convenient that we should see from the very nature of things that the suffering on the Cross was unwilled by Christ, in that He was Man. We say then that it was a work of Jewish folly, that Christ should be crucified at all, and this was immediately to happen from them, who were not unpractised in boldness hereunto by means of what they had already done both to the holy Prophets, and the saints who were at that time. But since no otherwise was it possible to raise again unto life that which had fallen into death, unless the Only Begotten Word of God became Man, and it was wholly needful that made Man, He should suffer; He made what He willed not, His Will, the Divine Nature having permitted this from Love to us.

For the Artificer of all things, Wisdom—that is, the Son—turned what was a scheme of the devil's wickedness, namely His Death in the Flesh, into a way of salvation for us and a door to life. The devil's hopes were overthrown, and he finally learned through experience that it is hard for him to fight against God. The Divine Psalmist also seems to agree with what I have said about these things and to hint at something like this when he says, as if speaking of Christ and the devil, "in his net shall he humble him." For the devil set death as a trap for Christ, but in that very net he himself has been humbled. For in Christ's Death, death was undone, and the tyrant who thought he would not fall was brought to nothing. It would not be hard to say much more about these things, but we will speak to what is before us. If Christ's Death were not really and truly the result of Jewish intentions and the fruit of their unholy boldness, but the Divine Judgment alone were (as some think) the only driving force behind it, how was it not necessary that what had been determined should inevitably be accomplished by human hands, and not otherwise? How then, tell me, would those who carried out the unchangeable decrees of God still be justly punished? And how would that wretched man through whom Christ was betrayed have been better off if he had not been born? For if the Passion is understood as willed by the Savior, and not unwilled in any other sense, what penalty would he reasonably pay who was made the servant of his Lord's Will and of things that were certain to happen? Will it not be clear to everyone that what seems good to the Divine and Ineffable Nature must certainly come to pass and be done by someone? From these things and many others one can see that since the Son of Man came down from Heaven to undergo death for all people, He was both willing and unwilling, so that He might raise up all at the last day, since this pleased the Father Himself for the good of all. But He does not want to be thought of on these grounds as being in any way of a different nature or in any respect inferior to Him who begot Him.

For the Artificer of all things, Wisdom, i. e., the Son, made that which was a machination of devilish perversity, I mean His Death in the Flesh;—-this He made a way of salvation to us and a door of life, and the devil's hopes were overturned, and he learned at last by experience, that hard is it for him to fight against God. The Divine Psalmist too seems to agree with what I have said of these things, and to hint at something of this sort, when he says, as of Christ and the devil, in his net shall he humble him. For the devil laid death as a net for Christ, but in his own net itself has he been humbled. For in the Death of Christ was death undone, and the tyrant who thought not to fall was brought to nought. And it were not hard to add much more to these things: but what is before us, that will we say. If the Death of Christ were not really and truly the work of Jewish wills, and the fruit of their unholy daring, but the Divine Judgment were (as some deem) the sole leading spring thereto: how needed it not that that which was determined upon should of necessity be accomplished and surely by the hands of men, and not otherwise? How then (tell me) would they who subserved the irrevocable decrees of God be yet justly punished? and how would that miserable man, through whom Christ was betrayed, have been in better case, if he had not been born? For if the Passion be conceived of as willed by the Saviour, and not unwilled in any other sense, what penalty would he reasonably pay, who was set forth minister of his Lord's Will, and of things which should surely come to pass? will it not be evident to all, that the things which seem good unto the Divine and Ineffable Nature, must surely come to pass, and be done by some? From these things and many more one may see that since the Son of Man hath come down from Heaven to undergo death for all men, willing alike was He and unwilling, in order that He might raise up all at the last day, since so it pleased the Father Himself for the good of all: but He will not on these accounts that He be conceived of, as by any means of a different nature or in ought inferior to Him who begat Him.

I suppose our opponent will finally be ashamed and not contradict our words on this point. But if he opposes us again and is determined to argue even more, I say this: If the Son came down from heaven not to fulfill His own will, as He Himself says, but the will of the Father, and our words on the consideration we just concluded perhaps do not please you, must we not say that their wills are in opposition and that their purpose is divided in contrary directions? But this is clear to everyone. For if there were no hindrance, the will in both would necessarily be wholly one. But if He sets forward His will as if it were different from the will of the Father and fulfills that will instead, how is it not foolish to say that they are one and not distinct from each other?

I suppose then that our opponent will at length blush, and not gainsay our words on this point: but if he again oppose and have settled that it is fit to wrangle yet more, I say thus, If the Son hath come down from heaven not to fulfil His Own Will, as Himself says, but the Will of the Father; and our words on the just concluded consideration thereof, haply please thee not: must not one say that Their Wills are in opposition, and that Their Counsel is divided contrarily? But this is clear to all. For if there were no hindrance, the Will in Both would be perforce wholly One: but if He put forward His Will as it were diverse from the Will of the Father, and fulfil that, how is it not foolish to say that they are One, and not other in respect of other?

Let's examine what the Father's will is, so we can also understand what the other will aims at. The Father's will, as the Savior himself has said, is that he should lose nothing of all that the Father has given him, but should raise it up at the last day. No one will deny that this is good and loving. But if we shift our thinking to consider an opposing will of the Son, we will find it neither loving nor good at all. Instead, it would savor of something wholly contrary to the Father, and would mean the Son neither wants to save us nor raise us from death. How then could he still be the Good Shepherd? How did he give us a sign of the love within him by giving his life for us? For if he came down from heaven to accomplish this by his own voluntary purpose, how can he be fulfilling not his own will when he does not destroy what is brought to him, but raises it up at the last day? But if this was not his will, and he is instead serving the Father's will in raising up and saving those who were lost and overcome by death, how can we avoid the conclusion that the Son is neither good nor loving toward humanity in any way? The opponent of Christ should therefore stop. His objection stands convicted of blasphemy on all sides, and he should cease barking at us about these matters with his bitter words.

Let us see then wherein is the Will of the Father; for so shall we discern the other also, whereto it tends. The Will of the Father then, as the Saviour Himself hath said, is that of all which He hath given Him He should lose nothing but should raise it up at the last Day. And that it is good and loving none will gainsay: but transferring our considerations to the opposing will of the Son, we shall find it neither loving nor good at all, but savouring of what is wholly contrary to the Father, and willing neither to save us, nor yet to raise us up from death. How then is He yet the Good Shepherd, how gave He us a token of the Loving-kindness that is in Him, in giving His Life for us? For if He hath come down from heaven to accomplish this of voluntary Purpose, how doth He fulfil not His Own Will in not destroying that which, is brought to Him, but in raising it up at the last Day? But if this was not His Will, but He subserves rather the Will of the Father, both in raising up and saving, i. e., those who were lost and overmastered of death, how shall we not be true in asserting that the Son is neither Good nor in any way Loving to man? Let the Christ-opposer then have done: his doubt being convicted on all sides of blasphemy, and let him not bay at us concerning these things with his bitter words.

Having now defined the good Will of the Father, He makes it clear and sets it forth more fully for the hearers' consideration by repeating it yet again. For He clearly explains what the manner of bringing is, and what anyone gains from being brought. The Father, then, gives to the Son, Who has power to make them alive, things that lack life. He gives them in this way: through knowledge, He inserts in each person the true understanding of the Son and the ability to comprehend purely that He is God of Very God the Father, so that the person, being so minded and adorned with contemplations belonging to this, may be brought to the reward of faith, which is a lasting and endless life in blessedness. The Father, then, brings to the Son by knowledge and God-befitting contemplation those to whom He decreed the divine grace. The Son receives and makes them alive, and by grafting His own good into those who are by their own nature prone to decay, and by shedding upon them like a spark of fire the life-giving power of the Spirit, He transforms them completely and wholly unto immortality. But when you hear that the Father brings them and that the Son gives the power of living anew to those who run to Him, do not fall into absurd notions, as though each were supposed to do individually and separately what belongs by fitness of nature unto each, but rather understand that the Father is co-worker with the Son, and likewise the Son with the Father, and that our salvation and recovery from death to life is the work (so to speak) of the whole Holy Trinity. And know that the Father is sufficient unto all might and need, and likewise the Son, and the Holy Ghost: but through the whole Holy Trinity come the good things to us, and God the Father is found all things in all entirely through the Son in the Spirit.

Having now defined the good Will of the Father, He makes it clear, and sets it forth more at large for the consideration of the hearers, through repeating it yet again. For what the mode of bringing is, and what any gain from being brought, He clearly explains. The Father then giveth to the Son Who hath Power to quicken them, things lacking life, He giveth thus, through knowledge inserting in each one, the true apprehension of the Son, and power to understand purely that He is God of Very God the Father, that he thus minded, and adorned with contemplations hereto belonging, may be brought to the reward of faith, that is a lasting and endless life in bliss. The Father then bringeth to the Son by knowledge and God-befitting Contemplation, those to whom He decreed the Divine grace. The Son receiveth and quickeneth them, and engrafting His Own Good into them who are of their own nature apt to decay, and shedding upon them as a spark of fire the life-giving Power of the Spirit, re-formeth them whole wholly unto immortality. But when thou hearest, that the Father brings them, and that the Son gives the power of living anew to them that run to Him, do not go off into absurd fancies, as though Each were supposed to do Individually and severally what belongs by fitness of Nature unto Each, but rather understand that the Father is Co-worker with the Son, and likewise the Son with the Father, and that our salvation and recovery from death to life is the Work (so to say) of the Whole Holy Trinity. And know that the Father is sufficient unto all might and need, and likewise the Son, and the Holy Ghost: but through the Whole Holy Trinity come the good things to usward, and God the Father is found all things in all Entirely through the Son in the Spirit.

We must also observe that great value is found in believing in the Son, for it has life as its reward. But if God the Father is known in Him who is Son by Nature, who will any longer endure those who exclude Him from the ousia of the Father and have an unrestrained mouth for blasphemy against Him? For when He says He can raise to life again what has fallen into death, in these same words, without any distinction intervening, He ascends to identity of Nature with the Father. For giving life is a work proper to life, and since the Father is by Nature Life, surely He too who is of Him by Nature—that is, the Only-Begotten—will be understood to be Life.

We must nevertheless observe this also, that great is found to be the value of belief in the Son. For it hath life as its reward. But if God the Father is known in Him Who is Son by Nature, who will endure any longer them who exclude Him from the Essence of the Father, and have a mouth unbarred to blasphemy against Him? For wherein He says He can raise again to life that which has fallen into death, in these same words, without any distinction intervening, He mounts up to Identity of Nature with the Father. For quickening is a work proper to life, and since the Father is by Nature Life, Life surely will He too be conceived Who is of Him by Nature, i. e., the Only-Begotten.

Once again, those who understand nothing of what Christ says are angry, and here we can especially see the uneducated mind at work. Because they cannot grasp the concepts that might transform them for the better, they end up in petty small-mindedness. Can we not see this truth demonstrated in the Jews themselves? Why are they angry? What reason do they have for this? Why do they complain? They should have paid closer attention to what was said and considered the truth based on the actual miracles performed. Through the miraculous nature of what had been accomplished, they should have come to reliable knowledge of whether Christ would lie in calling Himself Bread, and Bread which came down from heaven, or whether He was truthful and it was really true. By judging correctly in this way, they could have been easily led to discover what was good for them. But without any investigation they are angry, even though in what had already happened, Christ had shown Himself to be the true and genuine Bread of Life, contrasting Himself with the manna that was given to their fathers in the wilderness as a type and shadow. For he who comes to Me, He says, shall never hunger, whereas those who ate that manna obtained only some small and short-lived physical satisfaction. But those who come to Him through faith will not receive an enjoyment like theirs, but will instead have a harvest of the lasting grace of the blessing.

Again are they angry who of those things which are spoken by Christ understand no whit: and herein may be especially seen the uninstructed mind. For not being able to grasp the ideas, whereby they might (it is like) be trans-made unto the better, they end in unseasonable littleness of soul. For shall not we find what has been said true in respect of the Jews themselves? for why are they angry? what reason called them thereto? why do they murmur? Albeit they ought rather to have applied a more diligent mind to what was said, and from the very deeds wrought to have considered the truth, and by the miraculousness of what had been accomplished, to have come to most tried knowledge, whether Christ would lie, in calling Himself Bread, and Bread Which had come down from heaven, or whether He was true, and it was really so. For in this way might they by judging aright be led easily unto the discovery of what was profitable for them: but without any enquiry they are angry, although, in what had already passed, Christ had shewn Himself the true and Very Bread of Life, contrasting Himself with the manna, which was given typically and in shadow, to their fathers in the wilderness. For he that cometh to Me (He says) shall never hunger: whereas they who eat of that manna, obtained some little and easily-lost fleshly enjoyment; but they who come to Him by faith will not attain unto an enjoyment like theirs, but will rather have a harvest of the lasting grace of the blessing.

The Jewish mind therefore stumbles, looking only at earthly things. This is what was sung about them: "Let their eyes be darkened so they cannot see, and bow down their back always," so that they may never turn to the knowledge of the Divine Mysteries, but may miserably perish because of their own foolishness and their utterly unrestrained unbelief. When we call to mind what is in the writings of Moses, we will find that murmuring against what is most excellent and good was inherent in the Jews as a kind of inheritance. But experience showed that its end was bitter, both long ago in the case of those people and now no less with these. For those in the wilderness murmured and made ungrateful complaints against God, but were destroyed by serpents, as the wise Paul also testified. And these murmur against Christ and insult their Lawgiver and Redeemer through their prolonged unbelief, but a command will be given to the serpent, and he will bite them, as it is written. They will be set as a banquet before the all-devouring beast, for unbelief always necessarily ends in a thoroughly grievous outcome.

The mind of the Jews therefore stumbles, looking only to earthly things: and this it was that was sung of them, Let their eyes be darkened that they may not see, and bow down their back alway, that they never turning them to the knowledge of the Divine Mysteries, may evil evilly perish on account of their own folly, and their most unbridled unbelief. And we calling to mind what is in the writings of Moses, shall find, that murmuring against the most excellent and good was inherent in the Jews as a sort of patrimony: but bitter its end, did experience shew both of old in the case of those and now no less with these. For those did murmur in the wilderness, and make unthankful outcry against God, but were destroyed of serpents, as the wise Paul too testified: and these murmur against Christ, and insult their Lawgiver and Redeemer by their so prolonged unbelief, but command shall be given to the serpent, and he shall bite them, as it is written: and they shall be set as a banquet before the all-devouring beast: for ever doth unbelief of necessity terminate in an all-grievous end.

O deep ignorance, and understanding darkened with unmixed strong drink: the heart of this people has grown fat, as it is written. For indeed they perceive nothing at all of those things which they ought clearly to understand, and both think and speak things worthy of ridicule. For they ought rather, studying the writing of the all-wise Moses and delighting themselves in the preachings of the holy Prophets, to have considered that Christ was not expected to come to us without flesh or bodily form, but it was foretold that He would appear in human form and that He should be found in this common clothing of all. Therefore the Prophet's voice tells us that the holy Virgin shall conceive and bear a Son, and the Lord is found to have sworn in truth to blessed David—which He promised He would by no means turn from—that He would set someone from the fruit of his body upon His throne, as it is written. It was also foretold that there should come forth a rod out of the root of Jesse. But they, rushing into such great unreason, do not perceive it, supposing that since they knew the mother according to the flesh of Him Who was foreannounced to come with Flesh, they ought therefore utterly to disbelieve that He had come down from heaven. For even though we do not find that this took place with regard to the Body, yet the Divine Word dwelt in His Body from the Virgin, as in His Own Temple, having come from above from the Father to us, and for the salvation of all laid hold on the seed of Abraham so that in all things He might be made like His brethren, and might call the nature of man to sonship with God, being declared both God and Man. But the Jews, not understanding the economy with Flesh of our Savior Christ, because they knew His mother and father—though he was not His father—are not ashamed of being annoyed because Christ said He came down from heaven.

O deep unlearning, and understanding darkened with unmixed strong drink: the heart of this people is waxen fat, as it is written. For indeed they perceive not a whit of those things which they ought clearly to understand, and both think and speak things worthy of laughter. For they ought rather, exercising themselves in the writing of the all-wise Moses, and delighting themselves in the preachings of the holy Prophets to have considered, that not without flesh or bodily array was Christ expected to come to us, but in human form was it foretold that He would appear and that He should be found in this common garb of all. Therefore does the Prophet's voice tell us that the holy Virgin shall conceive, and bear a Son: and the Lord is found to have sworn in truth unto blessed David, which He promised He would no wise turn from, that of the fruit of his body would He set upon His throne, as it is written: it was foretold too that there should come forth a rod out of the root of Jesse. But they rushing into so great unreason, perceive it not, supposing that since they knew the mother after the flesh of Him Who was foreannounced to come with Flesh, they ought therefore utterly to disbelieve that He had come down from heaven. For even though we do not find that this took place in regard of the Body, yet the Divine Word dwelt in His Body from the Virgin, as in His Own Temple, having come from above from the Father unto us, and for the salvation of all laid hold on the seed of Abraham that in all things He might he made like unto His brethren, and might call the nature of man unto sonship with God, being declared alike God and Man. But the Jews not understanding the economy with Flesh of our Saviour Christ, from knowing His mother and father, though he was not His father, are not ashamed of being annoyed, because Christ said He came down from heaven.

This also provides us with an example of considerable benefit: from it we learn regarding ourselves that it will greatly harm us if we do not use the spiritual eyes of our hearts to consider the virtue dwelling in the saints and look upon the glory hidden within them, but instead, because of their often humble bodily appearance, regard as worthless what is great and precious before God. Thus God speaks of the saints through the prophets, addressing all through one person: "Blessed is the man who trusts in the Lord, and the Lord shall be his hope, and he shall be like a vigorous tree by the waterside, and shall send forth his root in moist ground; in the year of drought he shall not be afraid and shall not cease from bearing fruit. The heart is deep above all things, and there is a man—who can know him? I the Lord who search the heart, who test the reins." When we in our arrogance belittle someone whom God knows and who is admirable for the virtues mentioned above, looking only at the outward appearance and perishable flesh, and using bodily humility as an excuse for thinking little of his soul, how can we avoid being found opposed to the King of all and thus incurring no small judgment—sometimes calling what is exalted lowly, and putting light for darkness and sweet for bitter?

In this too ariseth to us an example of no small profit: for hence we learn in respect to ourselves, that it will do us much harm, if we do not rather with the spiritual eyes of the heart consider the virtue that dwells in the saints, and look on the glory that is hidden in them, but on account of the frequent meanness of bodily appearance hold of no value what is great before God and precious. Thus God says of the Saints in the prophets, speaking of all in the person of one, Blessed is the man that trusteth in the. Lord, and the Lord shall be his hope and he shall be as a tree vigorous by the water-side, and shall throw forth his root in moist ground, in the year of drought he shall not be afraid and shall not cease from yielding fruit. Deep is the heart above all things, and there is a man and who shall know him? I the Lord Who search the heart, who try the reins. When then WE in our arrogance depreciate him that is known of God, and admirable for the above-mentioned virtues, looking only to the outward-shewing and perishable flesh, and making meanness of body an excuse for littleness of soul towards him, how shall we not be found to be contrary-minded to the King of all, and so incur no slight doom, sometimes calling what is high low, and putting light for darkness, and sweet for bitter?

We must therefore give the saints the honor they deserve, and we must look at them through their inward, hidden glory rather than what they are in the flesh. Yet most of us cannot accept that someone who is low in the world is worthy of any honor or glory at all, even if he is distinguished in virtue. Instead, looking only at the accumulation of riches and viewing perishable and already dying glory with unrighteous eyes, we disregard right judgment. The disciple of the Savior rightly ridicules such people, saying, "You hypocrites, if there comes into your assembly a man with a gold ring in fine clothing, and there also comes in a poor man in shabby clothing, then you tell the rich man to sit in an honorable place, and the poor man, 'Stand over there or sit under my footstool,' are you not partial among yourselves?" Indeed, we should observe from this how reasonable is the accusation against those who admire a man for external circumstances and not for internal goods. For riches and the glory of riches bring (I suppose) some foreign and artificial glory to their possessors; but the glory in the heart and the renown of good works will be genuine and natural riches to those who possess them—not remaining with the flesh and decaying with it, but dwelling with the soul while it still lives in this life, and departing with it wherever the Ruler of all appoints. For many are the mansions with the Father, as we have heard.

We must therefore keep to the saints the honour befitting them, and must look at them rather through their inward hidden glory, than what they are in the flesh. Yet most of us cannot bear to think that which is low in the world worthy at all of honour or of any glory, even though he be renowned in virtue, but looking only to the aggrandisement of riches, and beholding the perishable and even now dying glory with no righteous eyes, make no account of right judgment. Such with great reason does the disciple of the Saviour laugh to scorn, saying, Ye hypocrites, if there come unto your assembly a man with a gold ring in goodly apparel, and there come in also a poor man in vile raiment, then ye tell (he saith) the rich man to sit in an honourable place, and the poor, Stand thou there or sit under my footstool, are ye not partial in yourselves? Albeit it is meet hence to observe, to how reasonable a charge they become obnoxious who admire a man for external surroundings, and not for internal goods. For riches and the glory of riches, bring in (I suppose) some foreign and factitious glory to their possessors; but the glory in the heart, and the renown of good works, will be a genuine and native riches to the holders, not abiding with the flesh and. decaying with it, but dwelling with the soul while yet abiding in this life, and removing with it on its departure, whithersoever the Ruler of all shall appoint. For many the mansions with the Father, as we heard.

We must not therefore honor entirely or necessarily someone who is famous for wealth and covered with the trivial glories of earth as if in a painting, but rather those to whom the splendor of their deeds brings unfading renown from God, and whose inward beauty shines upon them as they are glorified with every form of good things.

We must not then honour altogether or of necessity him that is renowned for wealth, and gilt over with the petty glories of earth as in a picture, but rather them to whom the splendour of their deeds begets unfading renown from God, and their inward beauty flashes on them glorified with every form of good things.

Jesus answered and said to them, "Do not murmur among yourselves; no one can come to Me unless the Father who sent Me draws him, and I will raise him up at the last day."

43, 44 Jesus answered and said unto them Murmur not among yourselves; no man can come to Me, except the Father Which sent Me draw him, and I will raise him up at the last Day.

The Jews look down on Jesus, not knowing that His Father is in heaven, and they refuse to acknowledge that He is by physis (nature) Son of the Lord of all. Instead, they look only to His earthly mother and Joseph. This is why He answers them more forcefully, and immediately returns the discussion to His truly God-befitting dignity for their benefit. By showing that He knows as God both their secret murmuring and what has entered their minds, He makes them understand through these very things that they have fallen away from the truth and formed an extremely low opinion of Him. For shouldn't they instead have honored with God-befitting honor the One who thoroughly knows their hearts, examines the movements in their minds, and is ignorant of no thought in their souls, and exalted Him as far above human smallness as God is higher than the earth? So He reveals the thought buried in their still unspoken criticism and exposes the secretly whispered murmuring among them, for the reason already mentioned, saying, "Murmur not among yourselves." Then, showing that the mystery concerning Himself was a divine teaching given to people, and that knowledge of Him was a work of grace from above, He says they cannot come to Him unless drawn by the Father's teaching. But this approach serves only to persuade them to recognize that they ought to weep and grieve over the things by which they had already offended Him, and seek to be set free and drawn to salvation through faith in Him, through the Father's counsel and the help from above that illuminates and smooths the path for them—a path that had become extremely rough because of their sin. He wisely confirmed the promise that He would raise from the dead the one who believes, and by this again proves to these foolish people that He is God by physis and truly God. For the power to give life and to compel the return to life of one who has been overcome by death rightly belongs to the physis of God alone, and is ascribed to none of created things. For giving life is a property of the Living One, not of one who receives that grace from another.

The Jews look down upon Jesus, ignorant that His Father is in heaven, and in nowise acknowledging that He is by Nature Son of the Lord of all, but looking only to His earthly mother and Joseph. Wherefore He replies more warmly to them, and immediately to their profit hastens back to His very God-befitting Dignity, and whereby He knows as God both their secret murmuring and that which has gone up into their mind, through these very things He gives them to understand that they have fallen from the truth, and formed an exceeding mean conception of Him. For how was it not rather their duty to crown with now God-befitting Honour, Him Who throughly knows the hearts, and tries the motions that are in the mind, and is ignorant of no device that is in their souls, and to exalt Him as far above the littleness of man, as God is higher than the earth? He unveiling therefore the thought buried in yet unuttered blame, and making manifest the secretly whispered murmuring in them, for the reason already specified, says, Murmur not among yourselves: then shewing that the Mystery concerning Himself was a God-taught good in men, and the knowledge of Him a work of the grace from above, He says that they cannot attain unto Him, save drawn by the teaching of the Father. But this is the plan of one whose only aim is to persuade them to consider, that they ought, weeping and sorrowing for those things wherein they had already grieved Him, to seek to be made free, and to be drawn unto salvation through faith in Him, through the Counsel of the Father, and the aid from above which lighteneth to them the way and maketh it smooth, which when they sinned, had become exceedingly rugged. Profitably did He confirm the promise that He would raise from the dead him that believeth, and hereby again proves to the senseless ones that He is God by Nature and Very. For that which has the power of quickening, and of compelling to return to life him that is overmastered by death, will rightly appertain to the Nature of God only, and be ascribed to no one of things originate. For quickening is a property of the Living, and not of him who receives that grace from another.

Perceiving as God the foolishness present in His hearers, He does not leave this Word of His without testimony, but shows that He was already announced and proclaimed long ago by the holy Prophets. In doing so, He removes in advance any excuse from those who thought they should oppose Him, and at the same time exposes the ignorance that was in them, since they were unable to see this even though they had been taught by the law to understand things to come. He therefore persuades them to agree even against their will, for it was not likely that they would resist the words of the holy Prophets—that God the Father would pour into those who were worthy the Mystery of Himself, and would reveal His own Son, speaking to each person ineffably and implanting understanding of this in a manner befitting God.

Perceiving as God the folly existing in His hearers, He leaves not this His Word without witness, but shews already that He was of old fore-announced and fore-proclaimed by the holy Prophets, both taking away aforehand occasion from those who imagined that they ought to gainsay Him, and at the same time laying bare no less the unlearning that was in them, in that they were unable to see this, albeit instructed by the law unto the understanding of things to come. He persuades them therefore to consent even against their wills: for it was not likely that they would withstand the voices of the holy Prophets, that God the Father would instil the Mystery of Himself in those who were worthy, and would reveal His Own Son, ineffably speaking to each, and in God-befitting way implanting understanding thereof.

But having said earlier, "No one can come to Me unless the Father who sent Me draws him," He shows that this is not a compulsory or forcible drawing by adding,

But having said above, No man can come to Me, except the Father Which sent Me draw him, He shews that it is not a compulsory nor forcible drawing, adding,

For where there is hearing and learning and the benefit of instruction, there is faith, namely through persuasion and not by necessity, and the knowledge of Christ is given by the Father to those who are worthy, as a help born of love rather than as something forced upon them. For the teaching of doctrine requires that free will and free choice be preserved in the human soul, so that it may receive the just rewards of its good deeds, and if it has fallen from what is right and through carelessness has violated the will of the Lawgiver, it may receive the judgment for its transgression, and that most reasonably.

For where there is hearing and learning and the benefit of instruction, there is faith, to wit by persuasion and not of necessity: and the knowledge of Christ is given by the Father to them that are worthy, helpful as of love, rather than constraining. For the word of doctrine requires that free-will and free choice be preserved to the soul of man, in order that it may ask the just rewards of its good deeds, and if it have fallen from right, and from heedlessness have transgressed the Will of the Lawgiver, it may receive the doom of its transgression and that most reasonable.

But we must understand that even though the Father is said to instruct anyone in the Mystery of Christ, He will not work alone to this end, but will rather accomplish it through His Wisdom—that is, the Son. For it is fitting to consider that the revelation to their understanding will not be given to anyone from the Father without Wisdom. But the Son is the Wisdom of the Father. Therefore, through Wisdom the Father will accomplish the revelation of His own Offspring in those who are worthy. And in fact, to speak the whole truth and nothing else, one would not be wrong in saying that all the operations of God the Father toward anyone, or His will toward them, are those of the whole Holy Trinity. Likewise, those of the Son Himself, and those of the Holy Spirit. For this reason, I suppose, when God the Father is said to reveal His own Son and to call to Him those who are more ready to believe, the Son Himself is found doing this, and no less the Holy Spirit. For the Savior says to the blessed Peter, who had most courageously confessed faith in Him, "Blessed are you, Simon Bar-Jona, for flesh and blood did not reveal it to you, but My Father who is in heaven." But in other instances He Himself is seen doing this. And Paul rightly boasts about himself, crying out concerning the Mystery of Christ, "For I neither received it from men, nor was I taught it, but by the revelation of Jesus Christ." And you will see that the Holy Spirit no less reveals Christ to us. And truly the most wise John writes, "And you, the anointing which you received from Him abides in you, and you do not need anyone to teach you, but as the same anointing teaches you all things." And the Savior Himself says of the Paraclete, that is, the Spirit, "I have yet many things to say to you, but you cannot bear them now. But when He, the Spirit of truth, has come, He will guide you in all truth; for He will not speak of Himself, but whatever He hears, He will speak, and He will declare to you things to come. He will glorify Me, for He will receive of Mine and will tell it to you." For being the Spirit of Truth, He will enlighten those in whom He is and will lead them to the understanding of the truth. And we say this not to divide into diversity and make wholly separate either the Father from the Son, or the Son from the Father, nor yet the Holy Spirit from the Father and the Son. But since One Godhead truly exists and is thus preached as viewed in the Holy and Consubstantial Trinity, the acts belonging to each, which seem to be attributed to them separately, are defined to be the will and operation of the whole Godhead. For the Divine and Undivided Nature will work through itself in an undivided way, insofar as it pertains to the one account of Godhead, although each has personal existence: for the Father is what He is, and the Son likewise, and the Holy Spirit. We must also note this: that things which point to something by names are recognized in either, and one may see the one pointed out in the other. Therefore it is necessary that the Son be revealed through the Father, and through the Son again the Father. For each is surely introduced with the other, and if anyone knows that God is by nature Father, he will surely conceive of the Son who is begotten of Him; and just so the reverse. For he who confesses the Son will not deny the Father.

But we must know that even though the Father be said to instruct any in the Mystery of Christ, yet He will not work alone to this end, but will rather effect it through His Wisdom, i. e., the Son. For it is convenient to consider, that not without Wisdom will the revelation to their understanding be given to any from the Father. But the Son is the Wisdom of the Father. By means of Wisdom therefore will the Father effect the revelation of His Own Offspring in them that are worthy. And in fact to speak the whole truth, and nothing else, one would not do wrong in saying that all the operations of God the Father toward any, or His Will toward them, are those of the Whole Holy Trinity, similarly also are those of the Son Himself, and those of the Holy Ghost. For this reason, as I suppose, when God the Father is said to reveal His Own Son, and to call to Him those who are more apt to believe, the Son Himself is found doing this, and no less the Holy Ghost. For the Saviour says to the blessed Peter, who had most courageously made confession of faith in Him, Blessed art thou, Simon Bar-Jona, for flesh and blood revealed it not unto thee, but My Father Which is in heaven. But in other instances He Himself is seen, doing this. And full well doth Paul boast as to himself, crying out concerning the Mystery of Christ, For I neither received it of men, neither was I taught but by the revelation of Jesus Christ. And you will see that the Holy Ghost no less reveals Christ to us. And verily the most wise John writes, And YE, the anointing which ye received of Him abideth in you, and. ye need not that any man teach you, but as the same anointing teacheth you of all things: and the Saviour Himself saith of the Paraclete, that is, the Spirit, I have yet many things to say unto you, but ye cannot bear them now: but, when He, the Spirit of truth is come, He will guide you in all truth; for He shall not speak of Himself, but whatsoever He shall hear, He shall speak: and He will declare you things to come. He shall glorify Me, for He shall receive of Mine and shall tell it unto you; for being the Spirit of Truth, He will enlighten them in whom He is, and will lead them unto the apprehension of the truth. And this we say, not as severing into diversity and making wholly separate, either the Father from the Son, or the Son from the Father, nor yet the Holy Ghost from the Father and the Son, but since One Godhead truly IS, and is thus preached as viewed in the Holy and Consubstantial Trinity, the Acts belonging to Each, and which seem to be attributed to Them severally, are defined to be the Will and Operation of the Whole Godhead. For the Divine and Unsevered Nature will work through Itself, in no divided way, so far as pertains to the one count of Godhead, although Each hath Personal Existence: for the Father is What He is, and the Son likewise, and the Holy Ghost. We must besides note this also: that things which point to ought by names, are recognised in either, and one may see the one pointed out in the other. Therefore needs is there that the Son be revealed through the Father, through the Son again the Father. For Each is surely introduced with the Other, and if any know that God is by Nature Father, he will full surely conceive of the Son That is begotten of Him; and just so the reverse. For he who confesses the Son will not deny the Father.

Therefore, since God is Father and is both understood and proclaimed as such, He plants the knowledge of His own Son in those who hear Him. Since the Son is said to be, and truly is, from Him by Nature, He proclaims the Father. That is why He says concerning the Father, "I manifested Thy Name to the men." For since the Son was known by those who believed, He says that the Father's Name has been made manifest. But God the Father should be understood as having planted in us the knowledge of His own Offspring not through a voice breaking forth from above and resounding around the earth like thunder, but through the Divine Illumination shining forth within us, leading to the understanding of the Divinely-inspired Scripture. Yet here too you will find the Son working together with us in this, for it is written of the holy Disciples, "Then opened He their eyes" to understand, that is, the holy Scriptures.

Therefore in that God is Father, and is so conceived of and proclaimed, He implants the knowledge of His Own Son in His hearers: in that the Son is said to be, and is in truth, of Him by Nature, He proclaims the Father: therefore He says, as to Him, I manifested Thy Name to the men. For since the Son was known by them that believed, He says that the Father's Name has been made manifest. But God the Father will be conceived of as having implanted in us the knowledge of His Own Offspring not by a voice breaking forth from above, and resounding round the earth like thunder, but by the Divine Illumination shining forth as it were in us, to the understanding of the Divinely-inspired Scripture: but unto this again you will find the Son a co-Worker in us; for it is written of the holy Disciples, Then opened He their eyes, to the understanding, that is, the holy Scriptures.

Having foreseen as God that they would in no way receive the revelation through the Spirit, nor would accept the Wisdom from above in its illuminations, but would reject out of much foolishness the very duty of seeing the Father and (so to speak) of being instructed by the very Vision of God—which, as they supposed, was once the case with their fathers when the glory of God came down upon Mount Sinai—He first draws them back and turns them as with a bridle to the duty of not having a crude conception of God, and of not supposing that the Invisible Nature will ever be visible: for no one (He says) has seen the Father at any time. But probably He was hinting at the hierophant Moses, for the Jews, in this also thinking very foolishly, supposed because of his entering the thick darkness that he saw the Ineffable Nature of God and beheld with bodily eyes that which is by Nature Untainted Beauty. But lest by saying anything more openly about the all-wise Moses He should seem to be provoking them to their usual state of mind, He says indefinitely of all alike, and as of him, Not that any man has seen the Father. Do not (He says) demand what is above nature, nor be carried in a senseless course to what is unattainable by all things that are made. For the Divine and Incomprehensible Nature has retired and is withdrawn not from our eyes only, but also from those of the whole creation: for in the word No one, He includes all things, and in declaring that He alone is of God and has seen the Father, He places Himself outside of all of whom the 'no one' may be understood declarative. But since He is apart from all, and while none has seen the Father, He alone does not miss seeing Him, how shall He not from now on be conceived of, not among all as one of them, but external to all, as above all? And if, whereas all things are said to be of God and none sees the Father (for all things are of God, as Paul says), He alone sees the Father because He is of God: judging rightly we shall understand the words Of God, to be of the ousia of the Father, with respect to Him alone. For if it is not so, why, as we said before, since all things are said to be of God, does He alone attain to the Sight of Him who begot Him because He is of God? Therefore it will be less accurately said of created things (for all things are of God by creation in that they are brought into being by Him): but of the Son, in another and truer sense will His being of God be demonstrated, as being of Him by Nature. Therefore He, not numbered among the all, but being external to all and above all with the Father, will not share the weakness of all, in that He is excepted from kinship with them, but mounting up to the Nature of Him who begot Him, will surely see Him from whom He is.

Having foreseen as God, that they would no wise receive the revelation through the Spirit, nor would take in the Wisdom from above in its illuminations, but would reject out of much ill-advisedness the very duty of seeing the Father and (so to say) of being instructed by very Vision of God, which as they supposed was once the case with their fathers, when the glory of God came down upon the mount Sinai: He first draws them back, and turns them as with a bridle to the duty of not having a gross conception of God, and of not supposing that the Invisible Nature will ever be visible: for no one (saith He) hath seen the Father at any time. But probably He was hinting at the hierophant Moses: for the Jews, in this also thinking very foolishly, supposed on account of his entering the thick darkness, that he saw the Ineffable Nature of God, and beheld with the bodily eyes, that which is by Nature the Untaint Beauty. But lest by saying anything more openly respecting the all-wise Moses, He should seem to be urging them to their wonted state of mind, He says indefinitely of all alike, and as of him, Not that any man hath seen the Father. Do not (says He) demand what is above nature, nor be ye borne in senseless course to that which is unattainable by all things that are made. For the Divine and Incomprehensible Nature hath retired and is withdrawn not from our eyes only, but also from those of the whole creation: for in the word No one, He comprehendeth all things, and in declaring that He Alone is of God, and hath seen the Father, He putteth Himself outside of all, whereof the 'no one' may be understood declarative. But since He is apart from all, and while none hath seen the Father, He Alone misseth not the seeing Him, how shall He not henceforth be conceived of, not among all, as one of them, but external to all, as above all? And if, whereas all things are said to be of God, and none seeth the Father (for all things are of God, as Paul saith), He Alone seeth the Father because He is of God: deeming aright we shall understand the words Of God, to be of the Essence of the Father, in respect of Him Alone. For if it be not so, why, as we said before, since all things are said to be of God, doth He Alone attain unto the Sight of Him That begat Him because He is of God? Wherefore it will be less accurately said of created things (for all things are of God by creation in that they are brought into being by Him): but of the Son, in another and truer sense will His being of God, be demonstrated, as being of Him by Nature. Wherefore He, not numbered among the all, but being external to all, and above all with the Father, will not share the infirmity of all, in that He is excepted from affinity with them, but mounting up unto the Nature of Him that begat Him, will surely see Him from Whom He is.

But we cannot properly say how or in what manner He either beholds the Father or is seen by the Father. Nevertheless, we must conceive of it in a manner befitting God.

But how or in what manner, either He beholds the Father, or is seen of the Father, it pertains not to our tongue to say: we must nevertheless conceive of it in a God-befitting manner,

Faith, then, is the door and way to life, and the return from corruption to incorruption. But the economy is no less a marvel to those who are learning: for when He saw that they understood nothing at all, and realized that they did not think they should give any trust even to the words of the Prophets, He addresses their weakness in faith, as much as possible, through human reasoning, by swearing an oath to confirm the truth. For by setting before believers prizes that are greatly to be envied, He uses their longing for these things like ropes, and almost forces them against their will, persuading them to come to what is being proclaimed to them. For what could be more valuable than eternal life to those for whom death and the sufferings that come from decay are bitter? And this also befits a wise teacher: to re-instruct people toward what is better, using every possible way that leads to life, when they have chosen to think foolishly. But He, being Eternal Life, promises to give Himself to those who believe—that is, that Christ may dwell in our hearts by faith.

Faith therefore is the door and way unto life, and return from corruption unto incorruption. But herein no less is the economy a marvel to the learners: for when He perceived that they understood nothing at all, and saw that they did not suppose they ought to give any credence even to the words of the Prophets, He cuts off, as far as possible, their weakness unto faith by human arguments, by an oath to its truth. For setting before them which believe much to be envied prizes, with their longing desire for these as with traces. He all but constrains them against their will, and persuades them to come to what is proclaimed to them. For what would be more precious than eternal life, to them to whom death and the sufferings from decay are bitter? And this too will beseem a wise teacher, to re-instruct unto the better, by every way (I say) that invites unto life, them who have chosen to think foolishly. But He, being Eternal Life, promises to give Himself to them that believe: that is, that Christ may dwell in our hearts by faith.

I am the Bread of life. Your fathers ate the manna in the wilderness, and they died. This is the Bread that came down from heaven, so that a person may eat from it and not die.

48, 49, 50 I am the Bread of life. Your fathers ate the manna in the wilderness, and died: This is the Bread Which came down from heaven, that a man may eat thereof and not die.

We can see very clearly here what was spoken earlier by the prophet Isaiah: "I was made manifest to them that seek Me not, I was found of them that asked not for Me, I said, Behold Me, unto a nation that was not called by My Name: all the day spread I out My Hands unto a rebellious and gainsaying people." For, removing the whole matter from His speech and having taken away (so to speak) all that concealed it, He at last reveals Himself openly to the people of Israel, saying, "I am the Bread of life," so that they may now learn that if they want to be superior to corruption and to put off the death that fell upon us from the transgression, they must necessarily approach the participation of Him who is mighty to give life, and who destroys corruption and brings death to nothing. For this is truly a work proper and most fitting for that which is by physis Life. But since they, claiming that the manna was given to their fathers in the wilderness, did not receive the Bread which truly came down from heaven, that is, the Son, He makes a necessary comparison between the type and the truth, so that they might know that not that, but He whom the evidence shows to be so by physis, is the Bread which is from heaven. For your fathers (He says) and ancestors, by eating the manna, gave the bodily nature its need, gaining thereby life for a season and imparting to the flesh its daily sustenance from it, and with difficulty managed that it should not die at once. But it will be (He says) the clearest proof that it is not the Bread which is from heaven in a truer sense, that those who partook were in no way benefited by it unto incorruption. This is again likewise a sign that the Son is properly and truly the Bread of Life, because those who have once partaken and been in some way mingled with Him through communion with Him have been shown superior to the very bonds of death. For that the manna again is taken rather as an image or shadow of Christ, and was typifying the Bread of Life, but was not itself the Bread of Life, has been often said by us, and the Psalmist supports us, crying out in the Spirit, "He gave them bread of Heaven, man did eat angels' bread." For it seems to have been said to the people of Israel by the Spirit-clothed one, but in truth it is not so; rather the aim of the words is directed to us. For is it not foolish and utterly senseless to suppose that the holy angels which are in heaven, although they have an incorporeal nature, should partake of coarser food and need such aid in order to prevail unto life, as this body of earth desires? But I think it is not at all hard to conceive that, since they are spirits, they should need similar food, spiritual (I mean) and of wisdom. How then is angels' bread said to have been given to the ancestors of the Jews, if the prophet speaks truly in so crying? But it is clear that since the typical manna was an image of Christ, who contains and upholds all things in being, nourishing the angels and giving life to the things on earth, the prophet was calling that which is signified by shadows by the name of the truth—from the fact that the holy angels could not partake of the more earthly food, drawing off his hearers even against their will from any coarse conception regarding the manna, and bringing them up to the spiritual meaning, that of Christ, who is the Food of the holy angels themselves also.

Full clearly may one herein behold that which was spoken afore by the Prophet Isaiah, I was made manifest to them that seek Me not, I was found of them that asked not for Me, I said, Behold Me, unto a nation that was not called by My Name: all the day spread I out My Hands unto a rebellious and gainsaying people. For, removing the whole case from His speech, and having taken away (so to say) all that cloaked it. He at length reveals Himself unveiled to them of Israel, saying, I am the Bread of life, that they may now learn that if they would be superior to corruption, and would put off the death which from the transgression fell upon us, they must needs approach to the participation of Him who is mighty to quicken, and destroyeth corruption, and bringeth to nought death: for this verily is a work proper and most fit for that which is by Nature Life. But since they, affirming that the manna was given to their fathers in the wilderness, received not the Bread which of a truth came down from heaven, that is, the Son, He maketh a necessary comparison between the type and the truth, that so they might know that not that is the Bread which is from heaven, but He Whom the trial shews to be so by Nature. For your fathers (saith He) and ancestors by eating the manna, gave to the bodily nature its need, gaining thereby life for a season, and imparting to the flesh its daily sustenance therefrom, with difficulty effected that it should not die at once. But it will be (He says) the clearest proof of its not being the Bread which is from heaven in a truer sense, that they who partook were no way benefited thereby unto incorruption: a token again in like way that the Son is properly and truly the Bread of Life, that they who have once partaken, and been in some way immingled with Him through the communion with Him have been shewn superior to the very bonds of death. For that the manna again is taken rather as an image or shadow of Christ, and was typifying the Bread of Life, but was not itself the Bread of Life, has been often said by us: and the Psalmist supporteth us, crying out in the Spirit, He gave them bread of Heaven, man did eat angels' bread. For it seems to have been said to them of Israel by the Spirit-clad, but in truth it is not so, but to us rather is the aim of the words directed. For is it not foolish and utterly senseless to suppose that the holy angels which are in heaven, albeit they have an incorporeal nature, should partake grosser food, and need such aid in order to prevail unto life, as this body of earth desires? But I think it nothing hard to conceive, that, since they are spirits, they should need like food, spiritual (I mean) and of wisdom. How then is angels' bread said to have been given to the ancestors of the Jews, if the Prophet speaks truly in so crying? But it is manifest, that since the typical manna was an image of Christ, Which containeth and upholdeth all things in being, nourishing the angels and quickening the things on earth, the Prophet was calling that which is signified by shadows by the name of the truth,—-from the fact that the holy angels could not partake of the more earthly food, drawing off his hearers even against their will from any gross conception as to the manna, and bringing them up to the spiritual meaning, that of Christ, Who is the Food of the holy Angels themselves also.

They who ate the manna, He says, are dead, not having received any participation of life from it—for it was not truly life-giving, but rather taken as an aid against physical hunger and as a type of the true bread. But those who receive in themselves the Bread of Life will have immortality as their reward, completely setting aside corruption and its resulting evils, and will rise up to a boundless and unending length of life in Christ. Nor will it at all undermine our argument on this subject that those who have been made partakers of Christ still need to taste bodily death because of what is owed to nature. For even though they fall into this end and undergo the common lot of humanity, yet, as Paul says, those who shall live, live to God. I am the Living Bread which came down from heaven; if anyone eats of this Bread he shall live forever.

They then who ate the manna (He says) are dead, not having received any participation of life therefrom (for it was not truly lifegiving, but rather taken as an aid against carnal hunger and in type of the true); but they who receive in themselves the Bread of Life, will have immortality as their prize, wholly setting at nought corruption and its consequent evils, and will mount up unto boundless and unending length of Life in Christ. Nor will it at all damage our words on this subject that they who have been made partakers of Christ, need to taste bodily death on account of what is due to nature; for even though they falling into this end undergo the lot of humanity, yet, as Paul saith, they that shall live, live to God. 51 I am the Living Bread Which came down from heaven; if any man eat of this Bread he shall live for ever.

The divine Paul writes to certain people, "To say the same things to you is not burdensome to me, but for you it is safe." I believe he was instructed in this by these very words of the Savior. Just as those who suffer from wounds need not just a single bandage but repeated care—and not applied just once, but through continuous application driving out the pain—so too the soul that is most hardened and the withered mind need many teaching aids applied one after another. One application alone will not succeed in softening it at the first attempt, but through repeated applications, even using the same words. The Savior therefore frequently brings the same teaching to the Jews and presents it to them in many ways: sometimes obscurely and wrapped in much difficulty, at other times delivered clearly and freed from all ambiguity. He does this so that when they still refuse to believe, they will lack nothing for their condemnation, but being evil they will be destroyed evilly, thrusting the sword of perdition against their own soul.

To say the same things unto you, to me indeed is not grievous, but for you it is safe, writes the Divine Paul to certain, in this too (I suppose) instructed by these very words of the Saviour. For as those who are diseased with wounds, need not the application of a single plaister, but manifold tending, and that not once applied, but by its continuance of application expelling the pain: so (I ween) for the soul most rugged, and withered mind, should many aids of teaching be contrived and come one after the other: for one will avail to soften it not by one and the first leading, but through its successive coming to it, even if it come in the same words. Oftentimes then does the Saviour bringing round the same manner of speech to the Jews set it before them manifoldly, sometimes darkly, and clad in much obscurity, at other times freed delivered and let loose from all double meaning, that they still disbelieving, might lack nothing yet unto their condemnation, but being evil evilly might be destroyed, themselves against their own soul thrusting the sword of perdition.

Christ therefore no longer concealing anything says, I am the Living Bread which came down from heaven. That was (He says) a type and a shadow and an image. Hear Him now openly and no longer veiled: I am the Living Bread; if anyone eats of this Bread, he shall live forever. Those who ate of that died, for it was not life-giving. But the one who eats of this Bread—that is, Me, or My Flesh—shall live forever. We must therefore beware of and reject hardening ourselves to the words of piety, since Christ persuades us not once only, but many times. For there is no doubt that those who turn aside to complete foolishness and, through boundless unbelief, do not refuse to rage against the Author of the most excellent things, will certainly be subject to the severest charges. Therefore He says of the Jews, If I had not come and spoken to them, they would not have sin, but now they have no excuse for their sin. For those who have never received the word of salvation into their heart by hearing will perhaps find the Judge milder while they plead that they did not hear at all, even though they will still have to give account for not having sought to learn. But those who are often instructed by the same warnings and words toward seeking what is profitable, yet senselessly imagine that they ought to deprive themselves of the most excellent good things, shall undergo most bitter punishment and shall meet with an offended judge, unable to find an excuse for their foolishness that may shame Him.

Christ therefore no longer concealing anything says, I am the Living Bread Which came down from heaven. That was (He says) a type and a shadow and an image. Hear Him now openly and no more veiled, I am the Living Bread, if any man eat of this Bread, he shall live for ever. They who ate of that died, for it was not lifegiving: he that eateth of This Bread, that is Me, or My Flesh, shall live for ever. We must then beware of and reject alike hardening ourselves to the words of piety, since Christ not once only, but oftentimes persuadeth us. For there is no doubt, that they will full surely be open to the severest charges, who turn aside to the uttermost folly, and through boundless unbelief, refuse not to rage against the Author of the most excellent things. Therefore says He of the Jews, If I had not come and spoken unto them, they had not had sin, but now they have no cloke for their sin. For they who have never by hearing received the word of salvation into their heart, will haply find the Judge milder, while they plead that they heard not at all, even though they shall specially give account for not having sought to learn: but they who often instructed by the same admonitions and words to the seeking after what is profitable, senselessly imagine that they ought to deprive themselves of the most excellent good things, shall undergo most bitter punishment, and shall meet with an offended judge, not able to find an excuse for their folly which may shame Him.

I die, He says, for all, so that I may give life to all through Myself, and I made My Flesh a ransom for the flesh of all. For death shall die in My Death, and with Me, He says, the fallen nature of man shall rise again. For this reason I became like you—a human being, that is, from the seed of Abraham—so that I might be made like My brothers in all things. The blessed Paul himself also, clearly understanding what Christ just said to us, says, "Since the children have partaken of flesh and blood, He also Himself likewise took part of the same, so that through death He might destroy him who had the power of death, that is, the devil." For it was not possible in any other way for him who has the power of death to be destroyed, nor death itself, unless Christ gave Himself for us as a ransom, One for all, since He was on behalf of all. Therefore He also says in the Psalms, offering Himself as a spotless sacrifice to God the Father, "Sacrifice and offering You did not want, but a body You prepared for Me. In burnt offerings and offerings for sin You took no pleasure. Then I said, 'Look, I come (in the scroll of the book it is written of Me) to do Your will, O God,' which was My choice." For since the blood of bulls and goats and the ashes of a heifer were not sufficient to purge away sin, nor would the slaughter of animals ever have destroyed the power of death, Christ Himself came in some way to undergo punishment for all. For by His stripes we were healed, as the Prophet says, and He bore our sins in His own body on the tree; and He was crucified for all and on account of all, so that if One died for all, all of us might live in Him. For it was not possible that He should be held by death, nor could corruption overpower Him Who is Life by physis. But that Christ gave His own Flesh for the life of the world, we shall know by His words also, for He says, "Holy Father, keep them," and again, "For their sakes I sanctify Myself." He says here that He sanctifies Himself, not adding sanctification to Himself for the purification of the soul or spirit (as it is understood of us), nor for the participation of the Holy Spirit, for the Spirit was in Him by physis, and He was and is and always will be holy. He says here, "I sanctify Myself," meaning, I offer Myself and present Myself as a spotless sacrifice for a sweet-smelling aroma. For that which is brought to the Divine Altar was sanctified, or called holy according to the law.

I die (He says) for all, that I may quicken all by Myself, and I made My Flesh a Ransom for the flesh of all. For death shall die in My Death, and with Me shall rise again (He says) the fallen nature of man. For for this became I like to you, Man (that is) and of the seed of Abraham, that I might be made like in all things unto My brethren. The blessed Paul himself also, well understanding what Christ just now said to us says, Forasmuch then as the children have partaken of flesh and blood, He also Himself likewise took part of the same, that through death He might destroy him that had the power of death, that is, the devil. For no otherwise was it possible that he that hath the power of death should be destroyed, and death itself also, had not Christ given Himself for us, a Ransom, One for all, for He was in behalf of all. Wherefore He says in the Psalms too, offering Himself as a spotless Sacrifice to God the Father, Sacrifice and offering Thou wouldest not, but a Body preparedst Thou Me. In whole burnt-offerings and offerings for sin Thou tookedst no pleasure: then said I, Lo I come ( in the chapter of the book it is written of Me) to do Thy will, O God, was My choice. For since the blood of bulls and of goats and the ashes of an heifer sufficed not unto the purging away of sin, nor yet would the slaughter of brute beasts ever have destroyed the power of death, Christ Himself came in in some way to undergo punishment for all. For with His stripes WE were healed, as saith the Prophet, and His Own Self bare our sins in His Own Body on the tree; and He was crucified for all and on account of all, that if One died for all, all we might live in Him. For it was not possible that He should be holden by death, neither could corruption over-master that Which is by Nature Life. But that Christ gave His Own Flesh for the Life of the world, we shall know by His words also, for He saith, Holy Father keep them; and again, For their sakes I sanctify Myself. He here says that He sanctifies Himself, not aiding Himself unto sanctification for the purification of the soul or spirit (as it is understood of us), nor yet for the participation of the Holy Ghost, for the Spirit was in Him by Nature, and He was and is Holy always, and will be so ever. He here says, I sanctify Myself, for, I offer Myself and present Myself as a spotless Sacrifice for an odour of a sweet smell. For that which is brought to the Divine Altar was sanctified, or called holy according to the law.

Christ therefore gave His Own Body for the life of all, and through it He makes life dwell in us again. I will explain how, as best I can. Since the life-giving Word of God dwelt in the Flesh, He transformed it into His own proper good—that is, life—and by the unspeakable character of this union, coming wholly together with it, He made it life-giving, as He Himself is by physis. Therefore the Body of Christ gives life to all who partake of it. For it drives out death when it enters dying men, and removes corruption, being perfectly full in itself of the Word who abolishes corruption.

Christ therefore gave His Own Body for the life of all, and again through It He maketh Life to dwell in us; and how, I will say as I am able. For since the life-giving Word of God indwelt in the Flesh, He transformed it into His Own proper good, that is life, and by the unspeakable character of this union, coming wholly together with It, rendered It life-giving, as Himself is by Nature. Wherefore the Body of Christ giveth life to all who partake of It. For it expels death, when It cometh to be in dying men, and removeth corruption, full in Itself perfectly of the Word which abolisheth corruption.

A person might perhaps say, focusing their mind on the resurrection of those who have died: Those who did not receive faith in Christ and were not partakers of Him will not live again at the time of the resurrection. What? Will not every created thing that has fallen into death return again to life?

But a man will haply say, fixing the eye of his understanding upon the resurrection of them that have slept: They who received not the faith in Christ, and were not partakers of Him, will not live again at the time of the resurrection. What? shall not every created thing that has fallen into death return again to life?

To these things we say: Yes, all flesh will live again, for prophecy foretells that the dead will be raised. We understand that the mystery accomplished through Christ's resurrection extends over the whole nature of man, and we believe that in Him first our whole nature has been released from corruption. For all will rise, following the pattern of Him who was raised for our sake and has all humanity in Himself, since He is Man. And just as in the first-formed man we fell into death, so in the First-born—who became such for our sake—all will rise again from the dead. But those who did good will rise to the resurrection of life (as it is written), and those who did evil to the resurrection of judgment. And I will grant that the resurrection to punishment is far more bitter than death itself, and receiving life again only for disgrace is no less bitter. In the stricter sense, then, we must understand the life that truly is life—the life in Christ, in holiness and blessedness and unfailing delight. That this is truly life, the wise John also knows, saying, "He who believes in the Son has everlasting life, and he who does not believe the Son will not see life, but the wrath of God remains on him." For notice—he says that the one who is in unbelief will not see life, even though every creature will return to life and rise again. It is therefore clear that the Savior rightly called "life" that which is prepared for the saints—I mean the life in glory and holiness. That we ought to pursue this life by coming to participation in the Life-giving Flesh, no right-minded person will doubt.

To these things we say, Yes, all flesh shall live again: for Prophecy foretells that the dead shall be raised. For we consider that the Mystery through the resurrection of Christ extendeth over the whole nature of man, and in Him first we believe that our whole nature has been released from corruption. For all shall rise, after the likeness of Him That was raised for our sakes, and hath all in Himself, in that He is Man. And as in the first-formed we fell down into death, so in the First-born again, who was so for our sakes, all shall rise again from the dead: but they that did good, unto the resurrection of life (as it is written), and they that wrought evil, unto the resurrection of doom. And I will grant, that in no passing degree bitterer than death is the resurrection unto punishment, and the receiving life again unto disgrace alone. In the stricter sense then wo must understand the Life that is really so, the life in Christ, in holiness and bliss and unfailing delight. For that this is truly life the wise John too knows, saying, He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life, but the wrath of God shall abide on him. For lo, lo, he says that he which is in unbelief shall not see life: although every creature looks to return again to life, and to rise again. It is then manifest, that the Saviour with reason called that the life which is prepared for the Saints, I mean that in glory and in holiness, which that we ought to pursue after by coming to the participation of the Life-giving Flesh, no right-minded person will doubt.

Since the Savior called Himself Bread in many of the passages we have already examined, let us see whether He would not also bring to mind something that was foretold and remind us of things in Holy Scripture, where He was long ago signified under the form of bread. It is written in Numbers: And the Lord spoke to Moses, saying, Speak to the children of Israel, and you shall say to them, When you come into the land where I bring you, then it shall be that when you eat of the bread of the land, you shall offer up a heave-offering, a separation to the Lord: a cake, the first-fruit of your dough, you shall offer as a heave-offering; as a heave-offering of the threshing floor, so shall you heave it, a first-fruit of your dough, and you shall give to the Lord a heave-offering throughout your generations. The law typified these things obscurely, bearing a crude covering as of the letter, yet it proclaimed beforehand the true Very Bread that comes down from heaven—that is, Christ—and gives life to the world. For observe how He, made Man like us by reason of His likeness to us, a certain first-fruits of our dough and heave-offering, as it is written, was offered up to God the Father, set forth as the First-Begotten of the dead and the first-fruits of the resurrection of all, ascending into heaven itself. For He was taken from us, He took hold of the seed of Abraham, as Paul says. He was offered up as of all and on behalf of all, so that He might give life to all and might be offered to God the Father as the first handful of the floor. But just as He, being in truth Light, put that grace upon His disciples—for He says, You are the light of the world—so too He, being the Living Bread that gives life to all things and keeps them in being, was typifying the holy choir of the Apostles in the twelve loaves through a likeness and through the shadow of the Law. For thus He says in Leviticus: And the Lord spoke to Moses, saying, Command the children of Israel that they bring to you pure beaten olive oil for the light, to cause the lamp to burn continually outside the veil in the tabernacle of the testimony. And then He proceeds: And you shall take fine flour and make twelve cakes from it; two-tenths of an ephah shall be in one cake. And you shall set them in two rows, six in a row, upon the pure table before the Lord, and shall put pure frankincense upon each row, and salt, and it shall be on the loaves as a memorial to the Lord.

But since the Saviour called Himself Bread in many of the passages that have already been before us, let us see whether He would not hereby too bring to our mind any one of the things fore-announced and is reminding us of the things in Holy Writ, wherein He was long ago signified under the form of bread. It is written then in Numbers, And the Lord spake unto Moses, saying, Speak unto the children of Israel, and thou shalt say unto them., When ye come into the land whither I bring you, then it shall be, that when YE eat of the bread of the land, ye shall offer up an heave-offering a separation unto the Lord: a cake the first-fruit of your dough shall ye offer for an heave-offering: as an heave offering of the threshingfloor, so shall ye heave it, a first fruit of your dough, and ye shall give unto the Lord, an heave offering unto your generations. Obscurely then, and bearing a gross covering as of the letter, did the law typify these things: yet did it proclaim afore the true Very Bread That cometh down from heaven, i. e., Christ, and giveth life unto the world. For observe how He made Man like us by reason of His Likeness to us, a certain First-fruits of our dough and heave offering, as it is written, was offered up to God the Father, set forth the First-Begotten of the dead, and the First-fruits of the resurrection of all ascending into heaven itself. For He was taken of us, He took hold of the seed of Abraham, as Paul saith, He was offered up, as of all, and in behalf of all, that He might quicken all, and might be offered to God the Father, as it were the first handful of the floor. But as He being in truth Light, put that grace upon His disciples; for He says, YE are the light of the world: so too He being the Living Bread, and That quickeneth all things and keepeth them in being, by a likeness and through the shadow of the Law, was typifying in the twelve loaves the holy choir of the Apostles. For thus He says in Leviticus, And the Lord spalce unto Moses, saying, Command the children of Israel, that they bring unto thee oil olive pure beaten for the light, to cause the lamp to burn continually without the vail in the tabernacle of the testimony. And then He proceeds, And ye shall take fine flour, and make twelve cakes thereof: two tenth deals shall be in one cake. And ye shall set them in two rows, six in a row, upon the pure table before the Lord, and shall put pure frankincense upon each row, and salt, and it shall be on the loaves for a memorial unto the Lord.

We said earlier that the lamp in the holy tabernacle, giving light outside the veil, was the blessed John, nourished with the purest oil—that is, the illumination through the Spirit. He was outside the veil because his teaching was catechetical. He says, "Prepare the way of the Lord, make straight the paths of our God." But he does not reveal much about the things within the veil, that is, the hidden Mystery of Christ. For he says, "I baptize you with water unto repentance, but He who comes after me is mightier than I, whose shoes I am not worthy to carry. He shall baptize you with the Holy Spirit and with fire." Do you see, then, how he shines by using simpler speech to call people to repentance? But he leaves it to the One who baptizes with fire and the Spirit to reveal the things within the veil. We have explained these things more fully earlier, when discussing the words at the beginning of the book: "He was the burning and the shining light." Yet we touched on them briefly now, since it was necessary, with John's passing, to show that the preaching of the holy Apostles was near and immediately present.

The lamp then in the holy tabernacle, and giving light without the vail, we said in the foregoing was the blessed John, nourished with the purest oil, that is, the illumination through the Spirit: outside the vail, because his doctrine was catechetic: for he says, Prepare ye the way of the Lord, make straight the paths of our God. But the things within the vail, that is, the hidden Mystery of Christ, he sheweth not much. For I (he saith) baptize you with water unto repentance, but He That cometh after me is mightier than I, Whose shoes I am not worthy to bear, He shall baptize you with the Holy Ghost and with fire. Seest thou then how he shines, as in simpler speech calling unto repentance; but the things within the vail he commits to Him That baptizeth with fire and the Spirit, to lay open? And these things we have set forth more at large, on the words, at the beginning of the book, He was the burning and the shining light: yet we touched on them now cursorily, since it was necessary, on John's passing away, to shew that the preaching of the holy Apostles was near and straightway present.

For this reason, I believe, Scripture first represented him by the lamp and then presented to us the consideration of the twelve loaves. It says, "You shall make twelve cakes: two tenth deals shall be in one cake." It is the custom of Divine Scripture to always receive the number ten as perfect and to acknowledge it as the fullest, since the series and order of consecutive numbers, receiving a kind of revolution and multiplication of the same into the same, advances and extends to whatever one wishes. He commands then that each cake be of two tenth deals, so that you may see perfection in the disciples—in the even pair, I mean both active virtue and that of contemplation. He commands two rows to be made, and profitably so, nearly indicating the very position which was, as is likely, their custom to take, always receiving the Lord in their midst and being accustomed always to surround Him as their Master. And so that we may know that, as Paul says, they are to God the Father a sweet fragrance of Christ, He commands frankincense to be put on the cakes and that they also be sprinkled with salt. For it is said to them, "You are the salt of the earth." Yes, and with reason does He command it to be offered upon the Sabbath day, for they were made manifest in the last times of the world, and the last day of the week is the Sabbath. And not only so, but because at the time of our Savior's coming we held a Sabbath spiritually, for we rested from sin. And then the holy Apostles were also made manifest to us, by whose divine writings we are nourished and attain to the life in holiness. Therefore on the Sabbath day especially does He command the cakes to be set out upon the holy table, that is, in the Church. For the whole is often signified by a part. But what is holier than the holy Table of Christ? Therefore the Savior was prefigured as bread by the Law; the Apostles again as cakes by their likeness to Him. For all things were in truth in Christ, but by likeness to Him, they belong to us too through His grace.

For for this reason, I suppose, the Scripture, having first signified him by the lamp puts before us the consideration of the twelve loaves. Ye shall make (it says) twelve cakes: two tenth deals shall be in one cake. It is the custom of the Divine Scripture, to receive ever the number ten as perfect, and to acknowledge it as the fullest, since the series and order of the consecutive numbers, receiving a kind of revolution and mutiplication of the same into the same, advances and is extended to whatsoever one will. He commands then that each cake be of two tenth deals, that you may see perfection in the disciples, in the even pair, I mean both active virtue, and that of contemplation. He bids two rows to be made (and profitably so) well nigh indicating the very position, which it was (as is like) their custom to take, ever receiving the Lord in the midst of them, and accustomed ever to surround Him as their Master. And that we may know that, as Paul saith, they are unto God the Father a sweet savour of Christ, He bids frankincense to be put on the cakes, and that they be sprinkled also with salt. For it is said to them, YE are the salt of the earth. Yea and with reason does He bid it be offered upon the Sabbath day, for they were made manifest in the last times of the world: and the last day of the week is the Sabbath. And not only so, but because at the time of our Saviour's coming we held a Sabbath spiritually: for we rested from sin. And then were the holy Apostles also made manifest unto us, by whose Divine writings also we nourished attain unto the life in holiness. Therefore on the Sabbath day specially doth He bid the cakes to be set out upon the holy table, that is, in the Church. For the whole is often signified by a part. But what is holier than the holy Table of Christ? Therefore the Saviour was pre-typified as bread by the Law: the Apostles again as cakes by their likeness to Him. For all things were in verity in Christ, but by likeness to Him, they belong to us too through His grace.

All things are clear to the person who understands, and right to those who find knowledge, as it is written, but even what is exceedingly easy is obscure to the foolish. For the truly wise listener stores away the more obvious teaching in the treasury of his understanding, not allowing any delay in this. But regarding things whose meaning is difficult, he pursues them with his inquiries and does not stop asking about them. And it seems to me that he profitably presses on to do much the same as people say the fastest hunting dogs do, who having great quickness of scent by nature, keep running around the haunts of their prey. And does not the wise and prophetic oracle call for some similar practice when it says, "Seeking seek and dwell with Me"? For the seeker must seek, that is, must bring the most unwavering zeal to it, and not wander off after empty speculations. Rather, in proportion as something is more difficult in its complexity, he must apply himself with that much more vigorous a mind and capture by force, with a more determined assault of his thoughts, that which is hidden. But the unpracticed and unteachable mind rages with unbelief at whatever rises up before it, rejecting the conquering word as false, and through undisciplined boldness climbs up to the highest degree of arrogance. For that which will yield to nothing, nor think that anything is greater than itself, how will it not finally become what we have just described?

All things are plain to him that understandeth, and right to them that find knowledge, as it is written, but darksome to the foolish is even that which is exceeding easy. For the truly wise hearer shuts up the more obvious teaching in the treasury of his understanding, not admitting any delay in respect of this: but as to the things the meaning whereof is hard, he goes about with his enquiries, and does not cease asking about them; and he seems to me profitably to press on to do much the same as they say that the fleetest dogs of the chase do, who having from nature great quickness of scent, keep running round the haunts of their game. And does not the wise and prophetic oracle call to some similar habit, Seeking seek and dwell with Me? For the seeker must seek, that is, must bring a most unflinching zeal thereto, and not go astray after empty speculations, but in proportion as anything is more rugged in its difficulty, with so much the more vigorous mind must he apply himself and carry by storm with more resolute onset of his thoughts that which is concealed. But the unpractised and unteachable mind, whatever starts up before it, rages at it with its unbelief, rejects the word 'conquering' as spurious, from undisciplined daring mounting up to the last degree of arrogance. For that which will give way to none, nor think that ought is greater than it, how will it not at last be, what we have just said?

If we look carefully at what happened, we'll see that the Jews fell into this same problem. They should have accepted the Savior's words without hesitation, since they had already witnessed many things that demonstrated His God-befitting power and His undeniable authority over all things. They should have asked about what was difficult to understand and requested instruction about what confused them. Instead, these foolish people kept asking "How?" to God, as if they didn't realize that this word is completely full of blasphemy. The power to accomplish all things without effort belongs to God, but they, being natural men, as the blessed Paul says, did not receive the things of the Spirit of God. Instead, this awesome mystery seemed like foolishness to them.

And we shall find by looking into the nature of the thing that the Jews too fell into this disorder. For when they ought to have accepted unhesitatingly the words of the Saviour, having already through many things marvelled at His God-befitting Power and His incontestable Authority over all, and to have enquired what was hard of attainment, and to have besought instruction wherein they were perplexed: they senseless repeat How to God, as though they knew not that it is a word replete with all blasphemy. For the Power of accomplishing all things without toil belongs to God, but they, being natural men, as the blessed Paul saith, received not the things of the Spirit of God, but the so dread Mystery seems folly to them.

We ought to benefit from this example and, by learning from the failures of others, reform our own lives. We should hold our faith in the teaching of the Divine Mysteries without question and not apply "How" to what we are told (for this is a Jewish word and therefore deserves the most extreme punishment). When the ruler of the synagogue of the Jews, named Nicodemus, heard the Divine words and said, "How can these things be?", he was justly ridiculed when he heard, "Are you a teacher of Israel and do not know these things?" Let us then, becoming more skillful in seeking what is profitable, even through the foolishness of others, beware of saying "How" to what God does. Instead, we should study to attribute to Him the knowledge of the manner of His own works. For just as no one can know what God is by physis, but the one who believes that He exists and that He rewards those who diligently seek Him is justified, so too will someone be ignorant of the manner of His individual acts. But by committing the outcome to faith and by confessing the Almighty Power of God who is over all, such a person will receive the not-insignificant reward of such a good decision. For the Lord of all Himself, desiring us to have this attitude, says through the Prophet Isaiah, "For My counsels are not as your counsels, neither are My ways as your ways, says the Lord, but as the heaven is far from the earth, so are My ways far from your ways, and your thoughts from My mind." But He who so greatly surpasses us in wisdom and might—how will He not also work wonderfully and exceed our understanding?

We then ought, to derive benefit herefrom, and reestablishing our own life by others' falls, to hold without question our faith in the teaching of the Divine Mysteries and not to apply How to ought that is told us (for it is a Jewish word, and therefore deserving of extremest punishment). And when the ruler of the synagogue of the Jews, Nicodemus by name, on hearing the Divine words, said, How can these things be? with justice was he ridiculed hearing, Art THOU a master of Israel, and knowest not these things? Let us then, found more skilful in the search after what is profitable, even by others' folly, beware of saying How, to what God works, but rather study to attribute to Him the knowledge of the mode of His Own Works. For as no one will know what God is by Nature, but he is justified who believeth that He is and that He is a Rewarder of them that diligently seek Him: so again will one be ignorant of the mode of His several acts, but by committing the issue to faith, and by confessing the Almighty Power of God Who is over all, will he receive the not contemptible reward of so good a decision. For the Lord of all Himself willing us so to be affected saith by the Prophet Isaiah, For My Counsels are not as your counsels, neither as your ways are My Ways, saith the Lord, but as the heaven is far from the earth, so are My Ways far from your ways, and your thoughts from My Mind. But He That so greatly surpasseth us in wisdom and might, how shall He not also work wonderfully, and overpass our understanding?

I would like to introduce another argument besides this one, and I think it's quite significant. People who in this life study what we call mechanics often promise to accomplish some great thing, and the method of doing it remains hidden from the minds of those who hear about it until they actually see it done. Yet, looking at the skill these people possess, even before the actual demonstration, hearers accept it on faith and don't dare to contradict them. How then (one might ask) will those people not reasonably be liable to serious charges who dare to dishonor with their unbelief God, the Supreme Worker of all things, and who don't hesitate to say "how" to the things He does—even though they acknowledge Him as the Giver of all wisdom and are taught by all of Divine Scripture that He can do all things? But if you persist, O Jew, in saying "How!", I too will imitate your ignorance for your sake and say to you: how did you come out of Egypt? How (tell me) was Moses' rod changed into a serpent? How did his hand become leprous and then restored again, as it is written? How did the water pass into the nature of blood? How did you pass through the Red Sea as though on dry land? How was the bitter water of Marah changed into sweet water by means of a tree? How was water supplied to you from the rocks? How was the manna brought down to you? How did the Jordan stand still in its place? Or how was the impregnable wall of Jericho shattered through a shout alone? Will that "how" never stop coming from you? For you will be caught already amazed at many mighty works—yet if you apply the "how" to them, you will completely disbelieve all of Divine Scripture, you will overthrow all the words of the holy Prophets, and above all, the holy writings of your own Moses himself. It would therefore be far more appropriate that, believing in Christ and assenting to His words without hesitation, you should be eager to learn the manner of the blessing, and not be recklessly foolish by saying, "How can this Man give us His Flesh to eat?" For they say the words "this Man" with contempt as well. Their arrogant speech hints at some such meaning again.

I would fain introduce yet an argument besides, no mean one, as I think. For they who in this life take up the knowledge of mechanics (as it is called) often engage to perform some great thing, and the way of doing it is hidden from the mind of hearers, till they have seen it done; but they looking at the skill that is in them, even before the trial itself, accept it on faith, not venturing to gainsay. How then (may one say) will not they with reason be open to heavy charges, for daring to dishonour with their unbelief God the Chiefest Worker of all things, who refuse not to say how to those things which He worketh, albeit they acknowledge Him to be the Giver of all wisdom, and are taught by the whole Divine Scripture that He can do all things? But if thou persistest, O Jew, saying How! I too will imitate for thy sake thine ignorance, and say to thee, how earnest thou out of Egypt? how (tell me) was the rod of Moses changed into a serpent? how became the hand leprous, and was again restored, as it is written? how passed the water into the nature of blood? how passedst thou through the Red Sea, as through dry land? how by means of a tree was the bitter water of Mara changed into sweet? how too was water supplied to thee from the breasts of the rocks? how was the manna brought down to thee? how again stood the Jordan in his place? or how through a shout alone was the impregnable wall of Jericho shattered? And will that how never fail thee? For thou wilt be detected, already amazed at many mighty works, to which if thou appliest the how, thou wilt wholly disbelieve all Divine Scripture, and wilt overthrow all the words of the holy Prophets, and, above all, the holy writings of thine own Moses himself. It were therefore meeter far, that, believing in Christ and assenting unhesitatingly to His words, ye should be zealous to learn the mode of the blessing, and not be inconsiderately intoxicate saying, How can this Man give us His Flesh to eat? for the word this Man too they say in disdain. For some such meaning again does their arrogant speech hint at.

Long-suffering and full of great mercy is Christ, as anyone can see from the words now before us. For without reproaching the small-mindedness of the unbelievers, He again abundantly gives them the life-giving knowledge of the Mystery. Having overcome, as God, the arrogance of those who grieve Him, He tells them the things by which they will (He says) rise up to endless life. He does not yet tell them how He will give them His Flesh to eat, for He knew that they were in darkness and could never manage to understand what is ineffable. But He shows them for their benefit what great good will result from the eating, so that perhaps by stirring in them a desire to live in greater readiness for unfading pleasures, He may teach them faith. For to those who have now believed, the ability to learn also follows naturally. For the prophet Isaiah says this: If you will not believe, neither will you understand. It was therefore right that faith should first be rooted in them, and then understanding of those things they are ignorant of should be brought in next, and that investigation should not come before faith.

Long-suffering truly and of great mercy is Christ, as one may see from the words now before us. For in no wise reproaching the littleness of soul of the unbelievers, He again richly gives them the life-giving knowledge of the Mystery, and having overcome, as God, the arrogance of them that grieve Him, He tells them those things whereby they shall (He says) mount up to endless life. And how He will give them His Flesh to eat, He tells them not as yet, for He knew that they were in darkness, and could never avail to understand the ineffable: but how great good will result from the eating He shews to their profit, that haply inciting them to a desire of living in greater preparation for unfading pleasures, He may teach them faith. For to them that have now believed there follows suitably the power too of learning. For so saith the prophet Isaiah, If ye will not believe neither yet shall ye understand. It was therefore right, that faith having been first rooted in them, there should next be brought in understanding of those things whereof they are ignorant, and that the investigation should not precede faith.

I believe this is why the Lord reasonably refrained from telling them how He would give them His Flesh to eat, and instead called them to the duty of believing before seeking. For to those who had at length believed, He broke bread and gave it to them, saying, "Take, eat, This is My Body." Likewise, handing the cup around to them all, He said, "Drink of it all of you, for this is My Blood of the New Testament, which is being shed for many for the remission of sins." Do you see how to those who were still senseless and rejected faith without investigation, He did not explain the mode of the Mystery, but to those who had now believed, He is found to declare it most clearly? Let those who in their foolishness have not yet accepted the faith in Christ hear: "Except ye eat the Flesh of the Son of Man and drink His Blood, ye have no life in you." For those who do not receive Jesus through the mystical Blessing remain wholly without any share or taste of that life which is in sanctification and bliss. For He is Life by Nature, since He was begotten of a Living Father. His Holy Body is no less life-giving, being in a manner gathered and ineffably united with the all-quickening Word. Therefore It is considered His, and is understood as One with Him. For since the Incarnation, it is inseparable—except in the sense that the Word Who came from God the Father and the temple from the Virgin are not indeed the same in physis (for the Body is not consubstantial with the Word from God), yet they are One by that coming-together and ineffable union. And since the Savior's Flesh has become life-giving (as being united to That which is by Nature Life, the Word from God), when we taste It, we then have life in ourselves, we too united to It, as It is to the indwelling Word. For this reason also, when He raised the dead, the Savior is found to have operated not by word only or God-befitting commands, but He emphasized employing His Holy Flesh as a kind of co-operator in this, that He might show that It had the power to give life and was already made one with Him. For it was truly His Own Body, and not another's. And indeed when He was raising the little daughter of the ruler of the synagogue saying, "Maid, arise," He took hold of her hand, as it is written, giving life as God by His All-Powerful command, and again giving life through the touch of His Holy Flesh, He shows that there was one kindred operation through both. Yes, and when He went into the city called Nain, and a dead man was being carried out, the only son of his mother, again He touched the bier, saying, "Young man, to thee I say, Arise." And He gives power to give life to the dead not only to His Word, but that He might show that His Own Body was life-giving (as I have already said), He touches the dead, thereby also infusing life into those already decayed. And if by the touch alone of His Holy Flesh He gives life to what is decayed, how shall we not profit yet more richly by the life-giving Blessing when we also taste It? For It will surely transform those who partake of It into Its own good, that is, immortality.

For this cause (I suppose) did the Lord with reason refrain from telling them how He would give them His Flesh to eat, and calls them to the duty of believing before seeking. For to them that had at length believed He brake bread, and gave to them, saying, Take, eat, This is My Body. Likewise handing round the Cup to them all, He saith, Drink of it all of you, for this is My Blood of the New Testament, which is being shed for many for the remission of sins. Seest thou how to those who were yet senseless and thrust from them faith without investigation. He explaineth not the mode of the Mystery, but to those who had now believed, He is found to declare it most clearly? Let them then, who of their folly have not yet admitted the faith in Christ, hear, Except ye eat the Flesh of the Son of Man and drink His Blood, ye have no life in you. For wholly destitute of all share and taste of that life which is in sanctification and bliss, do they abide who do not through the mystical Blessing receive Jesus. For He is Life by Nature, inasmuch as He was begotten of a Living Father: no less quickening is His Holy Body also, being in a manner gathered and ineffably united with the all-quickening Word. Wherefore It is accounted His, and is conceived of as One with Him. For, since the Incarnation, it is inseparable; except as regards the knowledge that the Word Which came from God the Father, and the temple from the Virgin, are not indeed the same in nature (for the Body is not consubstantial with the Word from God), yet are they One by that coming-together and ineffable concurrence. And since the Flesh of the Saviour hath become life-giving (as being united to That which is by Nature Life, the Word from God), when we taste It, then have we life in ourselves, we too united to It, as It to the indwelling Word. For this cause also, when He raised the dead, the Saviour is found to have operated, not by word only, or God-befitting commands, but He laid a stress on employing His Holy Flesh as a sort of co-operator unto this, that He might shew that It had the power to give life, and was already made one with Him. For it was in truth His Own Body, and not another's. And verily when He was raising the little daughter of the chief of the Synagogue saying, Maid, arise, He laid hold of her hand, as it is written, giving life, as God, by His All-Powerful command, and again, giving life through the touch of His Holy Flesh, He shews that there was one kindred operation through both. Yea and when He went into the city called Nain, and one was being carried out dead, the only son of his mother, again He touched the bier, saying, Young man, to thee I say, Arise. And not only to His Word gives He power to give life to the dead, but that He might shew that His Own Body was life-giving (as I have said already), He touches the dead, thereby also infusing life into those already decayed. And if by the touch alone of His Holy Flesh, He giveth life to that which is decayed, how shall we not profit yet more richly by the life-giving Blessing when we also taste It? For It will surely transform into Its own good, i. e., immortality, those who partake of It.

Don't be surprised at this, and don't ask yourself in a Jewish way, "How is this possible?" Instead, consider that water is cold by nature, but when it is poured into a kettle and placed over fire, it almost forgets its own nature and takes on the properties of what has mastered it. In the same way, even though we are corruptible through the nature of our flesh, by being mingled with life we leave behind our own weakness and are transformed into its property—that is, life. For it was necessary, absolutely necessary, that not only should the soul be recreated through the Holy Spirit into newness of life, but also that this physical and earthly body should be sanctified and called to incorruption through a physical and related participation. But don't let the Jew, who is slow to understand, ever think that we have invented some new kind of mystery. For he will see it already foreshadowed in the older books—I mean those of Moses—and carrying the force of the truth, since it was accomplished in outward forms as well. For what, tell me, put the destroyer to shame? What ensured that their ancestors would not perish along with the Egyptians when death, the conqueror of all, was arming itself against the firstborn? Isn't it clear to everyone that when they obeyed the Divine Law by sacrificing the lamb, eating its flesh, and anointing the doorposts with its blood, death was forced to pass them by as sanctified people? For the destroyer—that is, the death of the body—was arrayed against the whole nature of man because of the transgression of the first-formed man. For it was then that we first heard, "You are dust, and to dust you shall return." But since Christ was about to overthrow this terrible tyrant by existing in us as Life through His Holy Flesh, the Mystery was prefigured for them in ancient times, and they ate the flesh of the lamb and were sanctified and preserved by its blood, while the one appointed to destroy passed by those who partook of the lamb, according to God's decree. Why then are you angry, O Jew, at being called now from the types to the truth, when Christ says, "Except ye eat the Flesh of the Son of Man and drink His Blood, ye have not life in you"? You ought to approach the understanding of the Mystery with more confidence, having been pre-instructed by the books of Moses and led most surely to the duty of faith by these most ancient figures.

And wonder not hereat, nor ask thyself in Jewish manner, How? but rather consider that water is cold by nature, but when it is poured into a kettle and brought to the fire, then it all but forgets its own nature, and goes away unto the operation of that which has mastered it. We too then in the same way, even though we be corruptible through the nature of our flesh, yet forsaking our own infirmity by the immingling of life, are trans-elemented to Its property, that is, life. For it needed, it needed that not only should the soul be re-created through the Holy Ghost into newness of life, but also that this gross and earthly body should by the grosser and kindred participation be sanctified and called to incorruption. But let not the Jew sluggish of understanding ever suppose that a mode of some new mysteries has been discovered by us. For he will see it in the older books, I mean those of Moses, already fore-shadowed out and bearing the force of the truth, for that it was accomplished in outward forms too. For what (tell me) shamed the destroyer? what provided that their forefathers also should not perish along with the Egyptians, when death, the conqueror of all, was arming himself against the firstborn? is it not manifest to all, that when they, in obedience to the Divine Law sacrificed the lamb, and having tasted of its flesh anointed the doorposts with the blood, death was compelled to pass them by, as sanctified? For the destroyer, that is, the death of the body, was arrayed against the whole nature of man, by reason of the transgression of the first-formed man. For then first did we hear, Dust thou art, and unto dust shalt thou return. But since Christ was about to overthrow the so dire tyrant, by existing in us as Life through His Holy Flesh, the Mystery was fore-typified to them of old, and they tasted of the flesh of the lamb, and were sanctified and preserved by its blood, he that was appointed to destroy passing by, by the appointment of God, those who were partakers of the lamb. Why then art thou angry, O Jew, at being now called from the types to the truth, when Christ says, Except ye eat the Flesh of the Son of Man and drink His Blood, ye have not life in you? albeit thou oughtest to come with more confidence to the comprehending of the Mystery, pre-instructed by the books of Moses, and by most ancient figures led most undoubtingly to the duty of faith.

Here too we ought to especially admire the holy Evangelist openly declaring, And the Word was made Flesh. For he did not shrink from saying, not that He was made in Flesh, but that He was made Flesh, so that he might show the Union. And we do not say either that God the Word, of the Father, was transformed into the nature of the Flesh, or that the flesh passed into the Word (for each remains what it is by nature, and One Christ of both). But in a manner unspeakable and beyond human understanding, the Word united to His own Flesh, and having, as it were, transformed it all into Himself (according to the operation which lies in His power of giving life to things lacking life), drove forth from our nature the corruption, and also expelled death which formerly prevailed by means of sin. He therefore who eats the Holy Flesh of Christ has eternal life, for the Flesh has in itself the Word which is by nature Life. Therefore He says, I will raise him up at the last day. Instead of saying, My Body shall raise him up—that is, him who eats it—He has put I: not as though He were other than His own Flesh (and not wholly so by nature), for after the Union He cannot at all be divided into a pair of sons. I therefore (He says), who am become in him through my own Flesh, that is, will raise up him who eats it, in the last day. For it would indeed be impossible that He who is by nature Life should not surely overcome decay and master death. Therefore even though death, which sprang upon us by the transgression, compels the human body to the debt of decay, yet since Christ is in us through His own Flesh, we shall surely rise. For it would be incredible, indeed impossible, that Life should not make alive those in whom it is. For as if one took a spark and buried it amid much straw, in order that the seed of fire preserved might take hold of it, so in us too our Lord Jesus Christ hides life through His own Flesh, and places it in us as a seed of immortality, abolishing the whole corruption that is in us.

Herein too ought we specially to admire the holy Evangelist openly crying, And the Word was made Flesh. For he shrank not from saying, not that He was made in Flesh, but that He was made Flesh, that he might shew the Union. And we do not say either that God the Word, of the Father, was transformed into the nature of the Flesh, or that the flesh passed into the Word (for Each remaineth that which it is by nature, and One Christ of Both); but in a manner unspeakable and passing human understanding, the Word united to His Own Flesh, and having, as it were, transformed It all into Himself (according to the operation which lieth in His power of quickening things lacking life) drave forth of our nature the corruption, and dislodged too death which of old prevailed by means of sin. He therefore that eateth the Holy Flesh of Christ, hath eternal life: for the Flesh hath in Itself the Word Which is by Nature Life. Wherefore He saith, I will raise him up at the last day. Instead of saying, My Body shall raise him up, i. e., him that eateth It, He hath put I: not as though He were other than His Own Flesh (and not wholly so by nature), for after the Union He cannot at all be severed into a pair of sons. I therefore (He saith) Who am become in him, through Mine Own Flesh, that is, will raise up him who eateth thereof, in the last day. For it were indeed even impossible that He Which is by Nature Life, should not surely overcome decay, and master death. Wherefore even though death which by the transgression sprang on us compel the human body to the debt of decay, yet since Christ is in us through His Own Flesh, we shall surely rise. For it were incredible, yea rather impossible, that Life should not make alive those in whom It is. For as if one took a spark and buried it amid much stubble, in order that the seed of fire preserved might lay hold on it, so in us too our Lord Jesus Christ hideth life through His Own Flesh, and inserts it as a seed of immortality, abolishing the whole corruption that is in us.

Again He contrasts the Mystic Blessing with the supply of manna, and the flavor of the cup with the springs from rocky beds. And what He said before in other words, He now says here again, expressing the same teaching in many ways. For He does not tell them to marvel too much at the manna, but rather to receive Him as Bread from Heaven and the Giver of eternal life. For your fathers, He says, ate the manna in the wilderness and died: this is the Bread which comes down from heaven, so that a person may eat of it and not die. For the food of manna, He says, only briefly satisfied the body's need and drove away the harm of hunger, but was powerless again and did not implant eternal life in those who had eaten it. That, then, was not the true Food and Bread from heaven—but the Holy Body of Christ, which nourishes to immortality and everlasting life, is truly the true Food. Yes, and they also drank water from the rock. And what then, He says, or what benefit was there to those who drank? For they have died. That too, then, was not true drink; but true Drink in truth is found to be the Precious Blood of Christ, which uproots all corruption from the foundation and expels death that dwelt in the flesh of man. For it is not the Blood of any ordinary man, but of the Very Life that is by physis. Therefore we are called both the Body and the members of Christ, as we receive through the Blessing the Son Himself in ourselves.

Again does He contrast the Mystic Blessing with the supply of manna, and the savour of the cup with the founts from rocky beds. And what He said afore in other words, this He again says here, manifoldly fashioning the same discourse. For He does not advise them to marvel overmuch at the manna, but rather to receive Him, as Bread from Heaven, and the Giver of eternal life. For Your fathers (He says) ate the manna in the wilderness and died: this is the Bread Which cometh down from heaven, that a man may eat thereof and not die. For the food of manna (says He) having for a very little time sported with the need of the body, and driven away the hurt of want, was again powerless, and did not engraft eternal life in them that had eaten thereof. That then was not the true Food, and Bread from heaven, that is; but the Holy Body of Christ, Which nourishes to immortality and life everlasting, is verily the true Food. 'Yea and they drank water also from the rock.' 'And what then' (He says) 'or what the profit to them who drank? for they have died.' That too then was not true drink; but true Drink in truth is found to be the Precious Blood of Christ, Which uproots from the foundation all corruption, and dislodges death which dwelt in the flesh of man. For it is not the Blood of any chance man, but of the Very Life that is by Nature. Wherefore we are entitled both the Body and the members of Christ, as receiving through the Blessing the Son Himself in ourselves.

Christ initiates us in many ways through these words, and since His teaching is difficult for the less educated to grasp—requiring the understanding of faith rather than rational investigation—He goes over the same ground again and again, making it accessible in various ways and illuminating what is useful from every angle, establishing the most excellent desire for it as a kind of foundation and groundwork. For he who eats My Flesh (He says) and drinks My Blood abides in Me and I in him. Just as if someone should join wax with other wax, he will surely see (I think) the one in the other, in the same way (I believe) whoever receives the Flesh of our Savior Christ and drinks His Precious Blood, as He says, is found to be one with Him, mixed together and blended with Him through participation, so that he is found in Christ, and Christ again in him. This is what Christ was teaching us in the Gospel according to Matthew too, when He said, The Kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened. Who the woman is, what the three measures of meal are, or what the measure means at all, will be discussed in its proper place. For now we will speak only about the leaven. Just as Paul says that a little leaven leavens the whole lump, so the smallest portion of the Blessing blends our whole body with itself and fills it with its own powerful working, and thus Christ comes to be in us, and we again in Him. For one may truly say that the leaven is in the whole lump, and the lump by the same reasoning is in the whole leaven. You have in brief the meaning of the words. And if we long for eternal life, if we pray to have the Giver of immortality in ourselves, let us not like some of the more careless refuse to be blessed, nor let the Devil, deep in wickedness, set a trap for us and make a dangerous reverence into a snare.

Manifoldly does Christ initiate us by these words, and since His Discourse is hard of attainment by the more unlearned, asking for itself rather the understanding of faith than investigation, He revolving again and again over the same ground makes it easy in divers ways, and from all parts illumines what is useful therein, fixing as a kind of foundation and groundwork the most excellent desire for it. For he that eateth My Flesh (saith He) and drinketh My Blood abideth in Me and I in him. For as if one should join wax with other wax, he will surely see (I suppose) the one in the other; in like manner (I deem) he who receiveth the Flesh of our Saviour Christ and drinketh His Precious Blood, as He saith, is found one with Him, commingled as it were and immingled with Him through the participation, so that he is found in Christ, Christ again in him. Thus was Christ teaching us in the Gospel too according to Matthew, saying, The Kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened. Who then the woman is, what the three measures of meal, or what the measure at all, shall be spoken of in its proper place: for the present we will speak only of the leaven. As then Paul saith that a little leaven leaveneth the whole lump, so the least portion of the Blessing blendeth our whole body with itself, and filleth it with its own mighty working, and so Christ cometh to be in us, and we again in Him. For one may truly say that the leaven is in the whole lump, and the lump by like reasoning is in the whole leaven: you have in brief the sense of the words. And if we long for eternal life, if we pray to have the Giver of immortality in ourselves, let us not like some of the more heedless refuse to be blessed nor let the Devil deep in wickedness, lay for us a trap and snare a perilous reverence.

Yes, he says, for it is written, "He who eats of the Bread and drinks of the Cup unworthily eats and drinks judgment to himself," and I, having examined myself, see that I am not worthy.

Yea (says he) for it is written, He that eateth of the Bread, and drinketh of the Cup unworthily, eateth and drinketh doom unto himself: and I, having examined myself, see that I am not worthy.

When will you be worthy, then (the person who speaks this way will hear from us)? When will you present yourself to Christ? For if you are always going to be frightened away by your failings, you will never stop failing (for who can understand his errors? as the holy Psalmist says), and you will be found completely without any share in that life-preserving sanctification. Make up your mind, then, to live a holier life in accordance with the law, and receive the Blessing in this way, believing that it has the power to drive out not only death but also the diseases within us. For when Christ comes to be in us like this, he calms the law that rages in the members of the flesh, kindles godliness toward God, and puts our passions to death. He does not count our transgressions against us, but rather heals us as people who are sick. For he binds up what was crushed, he raises what had fallen, as a Good Shepherd and one who laid down his life for his sheep.

When then wilt thou be worthy (will he who thus speaks hear from us) when wilt thou present thyself to Christ? for if thou art always going to be scared away by thy stumblings, thou wilt never cease from stumbling (for who can understand his errors? as saith the holy Psalmist) and wilt be found wholly without participation of that wholly-preserving sanctification. Decide then to lead a holier life, in harmony with the law, and so receive the Blessing, believing that it hath power to expel, not death only, but the diseases in us. For Christ thus coming to be in us lulleth the law which rageth in the members of the flesh, and kindleth piety to God-ward, and deadeneth our passions, not imputing to us the transgressions in which we are, but rather, healing us, as sick. For He bindeth up that which was crushed, He raiseth what had fallen, as a Good Shepherd and One that hath laid down His Life for His sheep.

As the living Father sent Me, and I live by the Father, so whoever eats Me will also live by Me.

57 As the Living Father sent Me, and I live by the Father, so he that eateth Me, he too shall live by Me.

The meaning of this passage is obscure and wrapped up in no small difficulty, but it will not be completely impossible to understand. It can be grasped and understood by those who choose to think rightly. When the Son says that He was sent, He means His Incarnation, and nothing else. And when we speak of His Incarnation, we mean that He was made completely Man. So then the Father, He says, has made Me Man, and since I, God the Word, was begotten as Life from That which is Life by Nature, and having been made Man, have filled My Temple—that is, My Body—with My own Nature, in the same way the one who eats My Flesh will also live because of Me. For I took mortal Flesh, but having dwelt in it, being Life by Nature because I am from the Living Father, I transformed it wholly into My own Life. I have not been overcome by the corruption of the flesh, but have rather overcome it, as God. So then—for I will say it again without hesitation for the sake of profit—although I was made Flesh (for this is what being sent means), I live again because of the Living Father, that is, retaining in Myself the natural excellence of Him who begat Me. So too the one who receives Me in himself by participating in My Flesh will live, wholly transformed entirely into Me, who am able to give life because I am from a life-giving Root, that is, God the Father. But He says that He was made Incarnate by the Father, although Solomon says, "Wisdom built herself a house," and the blessed Gabriel attributes the creation of the Divine Body to the Operation of the Spirit when he was speaking with the holy Virgin (for he says, "The Holy Ghost shall come upon you, and the Power of the Highest shall overshadow you"). This is so that you may again understand that the Godhead, being One by Nature, conceived of in the Father and the Son and in the Holy Ghost, does not work separately in any of the things that exist, but whatever is said to be done by One is wholly the work of the whole Divine Nature. For since the Holy Trinity is One in respect of consubstantiality, Its Power will surely also be one in respect to everything. For all things are from the Father through the Son in the Spirit. But what we have often said, we will say again. For to say the same things, though it may be burdensome, is nevertheless safe. It was the habit of our Savior Christ, for our benefit, to attribute those things which surpass the power suitable to man to the Operation of the Father. For He humbled Himself by being made Man, and since He accepted the Form of a servant, He does not reject the measure of servants, yet He will not be excluded from doing all things with the Father. And He who begat Him works all things through Him, according to the Word of the Savior Himself: "The Father," He says, "who dwells in Me does the works Himself." Having therefore given to the dispensation of the Flesh what befits it, He attributes to God the Father what is beyond man's power. For the building of a Temple in the Virgin surpasses man's power.

Obscure is the meaning of this passage, and enveloped in no passing difficulty: but it will not entirely attain to impenetrability: for it will be apprehended and got at by those who choose to think aright. When then the Son saith that He was sent, He signifieth His Incarnation, and nothing else. And when we speak of His Incarnation, we mean that He was made Man complete. As then the Father (He saith) hath made Me Man, and since I God the Word, was begotten Life of That which is by Nature Life, and, made Man, have filled My Temple, that is, My Body, with Mine Own Nature; in like manner shall he also who eateth My Flesh live because of Me. For I took mortal Flesh: but, having dwelt in it, being by Nature Life, because I am of the Living Father, I re-elemented it wholly into Mine Own Life, I have not been overcome of the corruption of the flesh but have rather overcome it, as God. As then (for again I will say it shrinking not for profits sake) although I was made (He says) Flesh (for this the being sent meaneth), I live again because of the Living Father, that is, retaining in Myself the natural excellence of Him That begat Me, so he too who, by the participation of My Flesh, receiveth Me in himself shall live, wholly trans-elemented entire into Me, Who am able to give life, because I am (as it were) of life-giving Root, that is God the Father. But He says that He was Incarnate by the Father, although Solomon says, Wisdom builded her an house: and the blessed Gabriel attributeth the creation of the Divine Body to the Operation of the Spirit, when he was speaking with the holy Virgin (for The Holy Ghost, he says, shall come upon thee, and the Power of the Highest shall overshadow thee) that thou mayest again understand, that the Godhead being by Nature One, conceived of both in the Father and the Son and in the Holy Ghost,—-not severally will Each in-work as to ought of things that are, but whatever is said to be done by One, this is wholly the work of the whole Divine Nature. For since the Holy Trinity is One in respect of consubstantiality, one full surely will be also Its Power in respect to every thing. For all things are of the Father through the Son in the Spirit. But what we have often said, this we will again say. For to say the same things, though it be burdensome, yet it is safe. It was the habit of our Saviour Christ for our profit to attribute those things which surpass the power suitable to man, to the Operation of the Father. For He hath humbled Himself being made Man: and since He accepted the Form of a servant, He spurneth not the measure of servants, yet will He not be excluded from doing all things with the Father. And He That begat Him worketh all things through Him, according to the Word of the Saviour Himself, The Father (He says) That dwelleth in Me, Himself doeth the works. Having then given to the dispensation of the Flesh what befits it, He attributeth to God the Father what is above man's power. For the building a Temple in the Virgin surpasseth man's power.

But our opponent will again reply: 'And in what other way did the Son reveal what He is by Nature, or how did He show clearly that the Father is greater, except by saying, I live because of the Father? For if the Father is the Giver of Life to the Son, who will rush into such great stupidity as not to understand fully that what partakes of life will not be the same by nature as life itself or that which is able to give life?'

But our opponent will again reply: 'And in what other mode did the Son reveal what He is by Nature, or how did He shew clearly that the Father is greater, save by saying, I live because of the Father? For if the Father is the Giver of Life to the Son, who will rush on to so great stupidity as not full surely to conceive that that which partakes of life, will not be the same by nature as life or that which is mighty to quicken?'

We will respond to such arguments with the word of truth, and say at the right time: The fool will speak folly, and his heart will conceive vain things, to practice transgression and to utter error against the Lord. For what could be more wicked than such a conception by the heretics? How is it not the deepest error uttered by them against Christ who gives life to all things, since these most foolish ones are not ashamed to say that He lives by partaking of life from another, just like His creatures? Will the Son then ultimately be a creature too, since He is a partaker of life but is not very life by nature (physis)? For the creature must necessarily be wholly other than that which is the life in it. But if they suppose that they may be the same, let them call every creature life. But I do not think that anyone in his right mind would do that. Therefore the Only-Begotten is not a creature either, but must be understood as Life by Nature (physis). For how would He be true in saying, "I am the Resurrection and the Life"? For life is that which gives life, not that which needs to receive it from another, just as wisdom too is understood to be that which can make wise, not that which receives wisdom. Therefore according to you, the Truth will be false, and Christ will not be true, Who says, "I am the Life." Yes, and the brilliant choir of saints will also speak falsely, uttering words through the Spirit and calling the Only-Begotten Life. For the Divine Psalmist is found saying to the Father, "With You is the Fountain of Life." And the wondrous Evangelist John in his epistles says this: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we beheld, and our hands handled, of the Word of Life: and the Word was manifested, and we have seen and bear witness and declare to you the Eternal Life, Which was with the Father, and was manifested to us." Do you see that the Psalmist speaks truly, even by the testimony of John, when he says to God the Father of all, "With You is the Fountain of Life"? For the Son was and is with Him the Fountain of Life. For that the Spirit-clad one says these things of Him, he will prove again by his words, for he writes this: "And we know that the Son of God has come, and has given us an understanding, that we may know Him That is True, and we are in His True Son Jesus Christ. This is the True God and Eternal Life." Then who (tell me) will any longer endure the nonsense of the heretics? Or who will not justly cry out against their impiety, in daring to say that the Son is a partaker of life from another, although the holy and God-inspired Scripture says no such thing of Him, but rather openly cries aloud that He is both God by Nature (physis), and Very God, and the Fountain of Life, and again Eternal Life. For how will He be understood as Very God, who needs life from another, and is not rather Himself Life by Nature (physis)? Or how will He any longer be called Fountain of Life, if He is helped by another's gifts to be able to live?³³

To such things we too will array in turn the word of the truth, and opportunely say, The fool will speak folly, and his heart will conceive vain things, to practise transgression, and to utter error against the Lord. For what can be more wicked than such a conception of the heretics? How is not the deepest error uttered by them against Christ who quickeneth all things, since those most foolish ones blush not to say, that He lives by partaking of life from another, just like His creatures? Will then the Son at last be a creature too, inasmuch as it is a partaker of life, but is not very life by nature? for the creature must needs be wholly other than that which is the life in it. But if they suppose that they may be the same, let them call every creature life. But I do not suppose that any one in his senses would do that. Therefore neither is the Only-Begotten a creature, but will be conceived of as by Nature Life: for how would He be true in saying, I am the Resurrection and the Life? for life is that which gives life, not that which needs to receive it from another, just as wisdom too is understood to be that which can make wise, not that which receives wisdom. Therefore according to you the Truth will be false, and Christ will not be true, Who says, I am the Life. Yea and the brilliant choir of saints again will speak falsely, uttering words through the Spirit, and calling the Only-Begotten Life. For the Divine Psalmist is found saying to the Father, With Thee is the Fountain of Life. And the wondrous Evangelist John in his epistles thus says, That which was from the beginning, which we have heard, which we have seen with our eyes, which we beheld, and our hands handled, of the Word of Life: and the Word was manifested, and we have seen and bear witness and declare unto you the Eternal Life, Which was with the Father, and was manifested unto us. Seest thou that the Psalmist speaks true, even by the testimony of John, when he says to God the Father of all, With Thee is the Fountain of Life? For the Son was and is with Him the Fountain of Life. For that the Spirit-clad says these things of Him, he will again prove by his words: for he thus writes, And we know that the Son of God is come, and hath given us an understanding, that we may know Him That is True, and we are in His True Son Jesus Christ. This is the True God and Eternal Life. Then who (tell me) will any longer endure the trifling of the heretics? or who will not justly cry out against their impiety, in daring to say that the Son is partaker of life from another, albeit the holy and God-inspired Scripture says no such thing of Him; but rather openly cries aloud, that He is both God by Nature, and Very, and the Fountain of Life, and again Life Eternal. For how will He be conceived of as Very God, who needs life from another, and is not rather Himself Life by Nature? or how will He any more be called Fountain of Life, if He is holpen by another's gifts to be able to live?³³

But yes (says the opponent) we grant that the Son is Life to this extent: that He too can give life, since He has the Living Father in Himself.

But yea (says the opponent) we grant that the Son is so far Life, that He too can quicken, as having in Himself the Living Father.

Yet this will not be enough, most noble sirs, to free you from blasphemy against the Only-Begotten. Rather, your argument will be proven uneducated and falling apart in every way. For to say that the Son is called Life because He can give life to things that receive life, on the grounds that He has the Father in Himself—how is this not filled with boundless foolishness? For it seems you do not know what "by nature" means, or what "being something by nature" means compared with being something by circumstances. Fire, for instance, is hot by nature, and other things are also hot by participating in its activity, like iron or wood. But these heated things are not called fire just because they are heated, for they have an external operation in them, not a physical one. Our argument can proceed using examples from our own experience as well. Grammar or Geometry, for instance, are considered types of rational knowledge, but when someone becomes skilled in grammar or the other, he is not himself thought of as Grammar or Geometry. Rather, because of the Grammar that is in him, he is called a Grammarian, and similarly with the other. So too, that which is life by nature is something entirely different from the things in which it exists, transforming to itself what is not so by nature. Therefore, when you say that the Father is in the Son as He might be in matter, for example, so that since He is Life by Nature, the Son too may be able to give life, you foolishly still grant that the Son is Life—and not rather a participant in it from another, called to the dignity of one who dispenses it by relation and not by ousia. And just as one would not reasonably call heated iron fire, even though it has the operation of fire because it is heated by it, or again a man skilled in grammar is not called grammar just because he can lead others also to this knowledge, so I do not think any sensible person would call the Son Life just because He can give life to others, even though according to them He does not have being Life by physis, but rather from the engrafted operation of the Father or because of the indwelling Father. For what, tell me, is to prevent us from finally conceiving of the Son as one of us, that is, of corruptible nature, if He lives because of the Father—that is, having received the gift of life from the Father, as they understand it? For according to the logic of their ideas, He would perish if He did not have the living Father in Himself. And if we confess that He speaks truly, "I am in the Father and the Father in Me," then He indeed has in Himself the Father Who is Life by Nature, but is Himself in the Father though not Life by Nature. I will not dwell on the blasphemy, though one must state it to convict these fighters against God of their impiety: for the Father will be found to have in Himself that which lacks Life—that is, decay, or a decaying nature. For since the nature of the matter at hand compels us to think of the Son this way, we must investigate further and go through various considerations, since our aim is to refine the question with proper precision. You say that God the Father is by Nature Life. Well, so He is, but He is also in the Son. For your argument allows this too. I would now reasonably ask you, wanting to learn this: What will He accomplish with respect to His Son, being in Him? Will He impart His Own Life to His Offspring, as though the Son needed it and did not have Life of Himself? How then must we not suppose the Son to be empty of Life? And that which is empty of Life, what is it but subject to decay? But He will not impart His Own Life to His Offspring, for the Son is Life, even if He does not receive it from Him.⁴⁴

Yet this will not suffice, most noble sirs, to exempt you from blasphemy against the Only-Begotten: but in this too shall your argument be proved untutored and every way falling to pieces. For to have to say that the Son is called Life, because He can quicken things recipient of life, by reason He has in Himself the Father, how is it not replete with unmeasured folly? For ye know not (it seems) what by nature means, or what 'being of any thing by nature means as compared with so being by circumstances. As fire is hot by nature, and other things too are hot, by partaking of its operation, as iron or wood: but not because they are heated, are they said to be fire: for they have an external and not a physical operation in them. But our argument will proceed by means of illustrations in regard to ourselves too. Grammar for instance, or Geometry, are held to be species of reasoning science, but when any one becomes skilled in grammar or the other, he is not himself conceived of as Grammar or Geometry, but from the Grammar that is in him, he is called a Grammarian, and similarly with regard to the other: so too that which is by nature life, is something altogether different from the things wherein it is, transfashioning to itself what is not so by nature. When therefore ye say that the Father is in the Son, as He might be in matter (for instance), in order that, since He is Life by Nature, He too may be able to quicken, ye foolishly grant still that He is Life, and not rather participant of it from another, yet by relation, and not by Essence called to the dignity of a dispenser thereof. And as one would not reasonably call the heated iron fire, albeit it has the operation of the fire, in that it is heated from it: or again a man skilful in grammar is not called grammar, because he can lead others also unto the science, so I do not imagine that any man of sense would call the Son Life because He can quicken others also, though He have not by Nature, according to them, the being Life, but as from the engrafted Operation of the Father, or by reason of the indwelling Father. For what (tell me) is to hinder us at last from conceiving of the Son as one of us, that is, of corruptible nature, if He live because of the Father, that is, having received the gift of life from the Father, as they understand it? For He would perish, according to the analogy of their notions, if He had not the living Father in Himself. And if we confess that He speaks truly, I am in the Father and the Father in Me; He indeed has in Himself the Father Who is Life by Nature, and is Himself in the Father though not Life by Nature. I pass over the blasphemy, though one must utter it to convict the fighters against God of their impiety: for the Father will be found to have in Himself that which is destitute of Life, that is, decay, or a decaying nature. For since the nature of the matter in hand compels us so to conceive of the Son, we must investigate further, and go through various considerations, since our aim is by due precision to refine the question. You say that God the Father is by Nature Life. Well, so He is, but He is in the Son also. For this your argument too allows. I would now with reason ask you, desiring to learn it, 'What will He work in respect of His Son, being in Him? Will He impart of His Own Life to His Offspring, as though He needed it and had not Life of Himself? how then must we not suppose the Son to be void of Life? That which is void of Life, what is it, but subject to decay? But He will not impart of His Own Life to His Offspring: for He is Life, even though He receive it not from Him.⁴⁴

How then do certain people still carelessly accuse Him and say that the Son lives only because He has in Himself the Father who is Life by Nature? For if He also lives apart from the Father, as being Essentially Life itself, He will never live because of the Father—that is, because of participation in the Father. But if He has the Father as the giver of His own Life, He clearly has no Life of His own. For He borrows it from another, and is (as we said at first) a creature rather than Life, and of a nature subject to decay. How then does He call Himself Life? For either we too may safely say, "I am the Life," or if this is not safe (for it is not lawful for the creature to rise up to God-befitting dignities), the Son knows that He is by Nature Life: since how will He be the Impress of the Person of Him who begat Him, how the Image and accurate Likeness? Or how was Philip not right in saying, "Show us the Father, and it is enough for us"? For in truth one ought to consider that he who had seen the Son had not yet seen the Father, since the One is by Nature Life, the Other a participant of life from Him. For one will never see that which gives life in that which is given life, Him who lacks not in him that lacks. Hence in another way too He will be untrue in saying, "He who has seen Me has seen the Father."

How then do certain unguardedly babbling still accuse Him, and say that the Son therefore lives, because He hath in Himself the Father who is by Nature Life? For if He live also apart from the Father, as being Essentially Life's Very self, He will never live because of the Father, that is, because of participation of the Father. But if He have the Father the giver of His Own Life, manifestly He has no Life of His Own. For He borrows it of another, and is (as we said at first) a creature rather than Life, and of a nature subject to decay. How then does He call Himself Life? For either we too may safely say, I am the Life, or if this be no safe word (for it is not lawful for the creature to mount up to God-befitting dignities), the Son knows that He is by Nature Life: since how will He be the Impress of the Person of Him That begat Him, how the Image and accurate Likeness? or how was not Philip right in saying, Shew us the Father, and it sufficeth us? For in truth one ought to consider, that he that had seen the Son, had not yet seen the Father, since the One is by Nature Life, the Other participant of life from Him. For one will never see that which quickeneth in that which is quickened, Him That lacketh not in him that lacketh. Hence in another way too will He be untrue in saying, He that hath seen Me hath seen the Father.

But whoever loves the sound teachings of the Church sees what great absurdities follow from their babbling. So let him turn away from them and move on, as it is written, and let him make straight paths and direct his ways, and look to the simple beauty of the truth, believing that God the Father is Life by physis, and the Son begotten of Him is Life too. For just as He is called Light of Light, so too He is Life of Life. And just as God the Father gives light to things that lack light through His own Light, His Son, and gives wisdom to things that can receive it through His own Wisdom, and strengthens things that need strength through His own Strength, so too He gives life to whatever things lack life from Him through His own Life which flows forth from Him, His Son. So when He says, "I live because of the Father," do not think He is confessing that He lives because He receives Life from the Father, but rather He is asserting that because He was begotten of a Living Father, therefore He also lives. For it would be impossible for the One who is from a Living Father not to live. Just as any one of us might say, "I am a reasonable man because of my father, for I was born the child of a reasonable man," understand it the same way regarding the Only-Begotten. "I live," He says, "because of the Father." For since the Father who begot Me is Life by physis, and I am His Natural and Proper Offspring, I possess by physis what is His—that is, being Life, for this the Father is too. For since He is understood to be and is One from One (for the Son is from the Father, even though He existed with Him eternally), He rightly takes pride in the Natural Attributes of the One who begot Him as His own.

But he who loveth the pious doctrines of the Church sees what great absurdities will follow their pratings. Let him then turn from them, and pass away, as it is written, and let him make straight paths, and direct his ways, and look to the simple beauty of the truth, believing that God the Father is by Nature Life, the Son Begotten of Him Life too. For as He is said to be Light of Light, so too Life of Life: and as God the Father lighteneth things lacking Light by His Own Light, His Son, and gives wisdom to things recipient thereof, through His Own Wisdom, and strengthened things needing strength, through again His Own Strength, so too He quickeneth things whatever lack the Life from Him, by His Own Life which floweth forth from Him, His Son. When then He says, I live because of the Father, do not suppose that He confesses that He lives because He receives Life from the Father, but asserted that because He was begotten of a Living Father, that therefore He also lives. For it were impossible that He who is of a Living Father, should not live. As though any of us were to say, I am a reasonable man on account of my father, for I was born the child of a reasonable man: so do thou conceive in respect of the Only-Begotten also. I live (He says) because of the Father. For since the Father who begat Me is Life by Nature, and I am His Natural and Proper Offspring, I gain by Nature what is His, i. e., being Life: for this the Father too is. For since He is conceived to be and is One of One (for the Son is from the Father, even though He were with Him eternally); He with reason glories in the Natural Attributes of Him That begat Him, as His Own.

Great things, he says, ought to have great effects, and the gifts of grace from above should appear fitting for God and worthy of divine generosity. For if you have completely received in faith that the Bread came down from heaven, let it produce continuous life in those who long for it and have the unceasing operation of immortality. For this will be clear proof of its being the Bread from heaven, that is, from God, since we say it befits the Eternal to give what is eternal, and not the enjoyment of temporary food which is barely able to last for just the briefest moment. For one will no longer reasonably suppose that what our ancestors ate was the bread from God and from above, since they were overcome by death and did not repel the evil of corruption—and no wonder, for that was not the Bread which is able to make one immortal. Therefore it will not rightly be conceived or said by anyone to be from heaven. For it was a work befitting what came down from there to make those who partake of it superior to death and decay. By undoubted proof again it will be confirmed that this was the Bread from heaven, namely that which is through Christ, that is, his Body. For it makes the one who tastes it live forever. Here too is seen a great pledge of the divine physis, which does not condescend to give a little thing, but everything wonderful, even surpassing our understanding, so that because of the greatness of the grace, it is even disbelieved by the simpler people. For with such a generous hand, how could the will to give abundantly not be present? Therefore Paul too says in amazement, Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God prepared for them that love him. By small examples the Law was typifying great ones, having the shadow of the good things to come, not the very image of the things, as it is written—as in the food of manna is seen the blessing that is through Christ. For the shadow of the good things to come was prefigured to them of old.

Great (saith He) ought to be the effects of great things, and the gifts of the Grace from above, should appear God-befitting and worthy of the Divine Munificence. For if thou have wholly received in faith that the Bread came, down from heaven, let it produce continous life in them that long after it, and have the unceasing Operation of immortality. For this will be a clear proof of its being the Bread from heaven, that is from God: since we say that it befits the Eternal to give what is eternal, and not the enjoyment of temporary food, which is barely able to last for just the least moment. For one will no longer wisely suppose that that was the bread from God and from above, which our forefathers eating, were overcome by death, and repelled not the evil of corruption, and no wonder; for that was not the Bread which availeth to render immortal. Hence neither will it be rightly conceived and said by any to be from heaven. For it was a work befitting that which came down thence, to render the partakers of It superior to death and decay. By undoubted proof again will it be confirmed, that this was the Bread from Heaven, that to wit through Christ, i. e., His Body. For It makes him that tastes thereof to live for ever. Herein too is seen a great pledge of the Divine Nature, Which vouchsafes not to give a little thing, but everything wonderful, even surpassing our understanding, so as for the greatness of the Grace, to be even disbelieved by the more simple. For with so wealthy a Hand how should not the Will to give largely be present? Wherefore Paul too says in amazement, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God prepared for them that love Him. By little examples was the Law typifying great ones, having the shadow of the good things to come, not the very image of the things, as it is written: as in the food of manna is seen the Blessing that is through Christ. For the shadow of the good things to come was prefigured to them of old.

The most wise Evangelist, introducing to us the explanation of marvelous mysteries, reasonably attributes to our Savior Christ the beginning of this teaching. By the clear view of His Person, He shames those who oppose Him and frightens away beforehand those who would come to contradict Him. Sometimes the reputation of teachers makes the hearer more ready to believe and demands more earnest acceptance from the learners. He also does well to add "in the Synagogue." This expression nearly shows that not just one random person or two heard Christ say these things, but He is seen teaching openly in the synagogue to everyone, as He Himself says through the Prophet Isaiah: "Not in secret have I spoken nor in a dark place of the earth." He was speaking openly about these things, leaving the Jews without excuse for their judgment and making the charges against the disobedient heavier for not believing in Him. If they had not yet been instructed in such a dread Mystery, they might reasonably have asked to avoid punishment and, pleading complete ignorance, received a lighter sentence from the Judge. But since they knew and were often initiated into these teachings, yet still outraged Him with their unbelief, how will they not reasonably be punished, with all mercy finally taken away, and pay the most bitter penalty to Him whom they dishonored? The Savior Himself has said something like this about them: "If I had not come and spoken to them, they would not have sin, but now they have no excuse for their sin."

The most wise Evangelist introducing to us the exposition of marvellous mysteries, with reason attributes to our Saviour Christ, the commencement of the doctrine thereof, by the clear view of His Person shaming the gainsayer, and scaring off beforehand those who should come with a view to gainsay: for sometimes the renown of the teachers makes the hearer more ready to believe, and demands a more earnest assent on the part of the learners. Full well too does he add, In the Synagogue. For the expression wellnigh shews that not one chance person, or two, heard Christ say these things: but He is seen teaching openly in the synagogue to all, as Himself saith by the Prophet Isaiah too, Not in secret have I spoken nor in a dark place of the earth. For He was discoursing openly of these things, rendering their judgment without excuse to the Jews, and rendering the charges of not believing on Him heavier to the disobedient. For they, if not yet instructed in so dread Mystery, might reasonably have deprecated punishment, and pleading utter ignorance, have undergone a lighter sentence from the Judge: but since they knowing, and often initiated, still outraged Him with their unbelief, how will they not reasonably be punished, all mercy at last taken away, and pay most bitter penalty to Him that was dishonoured of them? some such thing hath the Saviour Himself too said of them, If I had not come (He says) and spoken unto them, they had not had sin, but now they have no cloke for their sin.

We must guard against and indeed renounce disobedience, since it brings death, and we should regard faith in what Christ teaches as the giver of life. For in this way we will escape being punished along with them. But he adds that Christ spoke these things in Capernaum so that he may be proved to have remembered accurately. For if someone knows both the place and the village, how could he fail in relating what was taught?

We must then guard against, yea rather renounce, disobedience, as the bringer in of death, and look upon faith in what Christ teaches, as the giver of life. For thus shall we escape being punished with them. But he adds that Christ had spoken these things in Capernaum, that he may be proved to have remembered accurately. For he that knoweth both place and village, how shall he fail in the relation of the things taught?

Many of his disciples, after hearing this, said, "This teaching is hard. Who can accept it?" When Jesus knew within himself that his disciples were grumbling about it, he said to them,

60, 61 Many therefore of His disciples, when they had heard this, saith, Hard is this saying, who can hear it? When Jesus knew in Himself that His disciples are murmuring at it, He said unto them,

This is typical of simple-minded people: they always criticize more complex teachings and foolishly tear apart any idea that is beyond them, simply because they don't understand it. Yet they should have been eager to learn and should have loved to carefully examine what was said, rather than rebelling against such wise words and calling difficult what they should have marveled at. They are somewhat like people who have lost their teeth. Those who rush toward more delicate food often reject what is healthier and sometimes criticize what is actually better, not acknowledging the condition that forces them to avoid it. Similarly, these people—raised on ignorance and lacking sound judgment—shrink from knowledge that they should have pursued with great effort and attained through determined enthusiasm. The spiritual person will delight in our Savior's words and will rightly cry out, "How sweet are Your words to my throat, more than honey and the honeycomb to my mouth," while the carnal Jew, ignorantly regarding the spiritual Mystery as foolishness, when urged by the Savior's words to rise to the understanding proper to humanity, constantly sinks down to the foolishness that is his companion, calling evil good and good evil, according to the Prophet's voice. He follows his ancestors again and is caught imitating his forefathers' ignorance. For they, upon receiving the manna from God and sharing in the blessing from above, were dragged down to their customary coarseness and longed for Egypt's bland foods, wanting onions, leeks, and pots of fish. And these people, when urged to receive the life-giving Grace of the Spirit and taught to feed on the Very Bread that comes from God the Father, turn aside to their own error, lovers of pleasure rather than lovers of God. Just as their ancestors complained about the very food of manna, daring to say, "And our soul is dried away with this manna," so these too reject the Very Bread and are not ashamed to say, "Hard is this saying."

This is the custom of the simple: they ever find fault with the more subtle doctrines and foolishly tear in pieces any thought that is above them, because themselves understand it not: although they ought rather to have been eager to learn, and to have loved to search diligently the things spoken, not on the contrary to rise up against so wise words, and call that hard, which they ought to have marvelled at. For they are somewhat in the same plight, as one may see those in who have lost their teeth. For the one hurrying to the more delicate food, often reject the more wholesome, and sometimes blame the more excellent, not acknowledging the disease, whereby they are compelled to decline it: and these, the foster-brethren of unlearning and bereft of sound mind, shrink from knowledge, which they ought to have pursued with exceeding much toil, and to have attained by intent zeal. The spiritual man then will delight himself in the words of our Saviour, and will justly cry out, How sweet are Thy words unto my throat, yea, above honey and the comb to my mouth; while the carnal Jew ignorantly esteeming the spiritual Mystery to be foolishness, when admonished by the Words of the Saviour to mount up to the understanding befitting man, ever sinketh down to the folly which is his foster-brother, calling evil good, and good evil, according to the Prophet's voice. He follows again his fathers, and herein too is he detected imitating the unlearning of his forefathers. For the one on receiving the manna from God, and being made partakers of the blessing from above, were dragged down to their wonted coarseness, and sought for the unsavourinesses of Egypt, desiring to behold onions, leeks, and kettles of fish: and these on being exhorted to receive the life-giving Grace of the Spirit, and taught to feed on the Very Bread, which cometh from God the Father, turn aside after their own error, lovers of pleasure rather than lovers of God; and as their forefathers used to find fault with the very food of manna, daring to say, And our soul is dried away with this manna: so do these too again reject the Very Bread, and blush not to say, Hard is this saying.

Those who hear the Divine Mysteries must be wise; they must be approved money-changers, able to distinguish genuine coins from counterfeit ones. They should not bring endless questioning to those things that must be received by faith, nor should they give sometimes harmful faith to those things that require investigation. Instead, they should give each statement what it is due and move forward as if on a straight path, refusing to turn aside in either direction. For the person who runs toward uprightness of faith in Christ should travel by the royal road.

The hearers therefore of the Divine Mysteries must be wise, they must be approved exchangers, so as to know the approved and counterfeit coin, and neither unseasonably to bring inextricable questioning on those things which are to be received in faith, nor to lavish a faith sometimes harmful upon those things that require investigation, but to render to every thing that is said its due, and to advance as it were by a straight path, refusing to turn aside on either hand. For by a royal road beseems it him to travel who runneth to uprightness of faith which is in Christ.

Because they were completely ignorant, some of those whom Christ the Savior was teaching were offended by His words. When they heard Him saying, "Truly, truly, I say to you, unless you eat the Flesh of the Son of Man and drink His Blood, you have no life in you," they thought they were being invited to some brutal savagery, as if they were being commanded to eat flesh and drink up blood, and were being forced to do things that are dreadful even to hear about. They did not understand the beauty of the Mystery and that most beautiful plan designed for it. Beyond this, they certainly reasoned among themselves: How can the human body give us eternal life? What can something of the same nature as ourselves contribute to immortality? Christ, therefore, understanding their thoughts (for all things are naked and exposed to His eyes), heals them again, leading them by the hand in various ways toward understanding those things of which they were still ignorant. "Very foolishly, sirs," He says, "are you offended at My words. For if you cannot yet believe, although you have been instructed many times, that My Body will give life to you, how will you react," He says, "when you see It ascend into heaven?" For I not only promise that I will ascend into heaven itself, so that you cannot again say "How?" but the sight will be before your eyes, putting to shame everyone who opposes this. "If then you see," He says, "the Son of Man ascending into heaven, what will you say then? For you will be convicted of no small foolishness. If you suppose that My Flesh cannot give life to you, how can It ascend into heaven like a bird? For if It cannot give life because its nature is not to give life, how will It soar in the air, how will It rise up into the heavens? For this too is equally impossible for flesh. But if it ascends contrary to nature, what is to prevent it from also giving life, even though its nature is not to give life by its own nature? For He Who made that which is from earth heavenly will also make it life-giving, even though its nature is to decay in terms of itself."

From utter ignorance, certain of those who were being taught by Christ the Saviour, were offended at His words. For when they heard Him saying, Verily, verily, I say unto you, except ye eat the Flesh of the Son of man and drink His Blood, ye have no life in you, they supposed that they were invited to some brutish savageness, as though they were enjoined to eat flesh and to sup up blood, and were constrained to do things- which are dreadful even to hear. For they knew not the beauty of the Mystery, and that fairest economy devised for it. Besides this, they full surely reasoned thus with themselves, How can the human body implant in us everlasting life, what can a thing of like nature with ourselves avail to immortality? Christ therefore understanding their thoughts (for all things are naked and, bared to His eyes), heals them again, leading them by the hand manifoldly to the understanding of those things of which they were yet ignorant. Very foolishly, sirs, (saith He) are ye offended at My Words. For if ye cannot yet believe, albeit oftentimes instructed, that My Body will infuse life into you, how will ye feel (He saith) when ye shall see It ascend even into heaven? For not only do I promise that I will ascend even into heaven itself, that ye may not again say, How? but the sight shall be in your eyes, shaming every gainsayer. If then ye shall see (saith He) the Son of Man ascending into heaven, what will ye say then? For ye will be convicted of no slight folly. For if ye suppose that My Flesh cannot put life into you, how can It ascend into heaven like a bird? For if It cannot quicken, because its nature is not to quicken, how will It soar in air, how mount up into the heavens? for this too is equally impossible for flesh. But if it ascends contrary to nature, what is to hinder it from quickening also, even though its nature be not to quicken, of its own nature? For He Who made That heavenly which is from earth, will render it Lifegiving also, oven though its nature be to decay, as regards its own self?

We must observe how He does not allow Himself to be divided into two Christs, as some unwise people do. For He keeps Himself completely undivided after the Incarnation. He says that the Son of Man ascends up where He was before, even though the earthly Body was not above before this, but only the Word by Itself before His union with flesh. Paul has rightly put it in his epistles: One Lord Jesus Christ. For He is one Son, both before the Incarnation and after the Incarnation, and we do not consider His own Body as foreign to the Word. Therefore He says that the Word which came down from above from heaven is also Son of Man. For He was made Flesh, as the blessed Evangelist says, and did not pass into flesh by change (for He is without turning and unchangeable by physis as God) but as one dwelling in His own Temple, I mean that which is from the Virgin, and truly made Man. But by saying that He will ascend up where He was before, He also helps His hearers understand that He has come down from heaven. For it was fitting that they, understanding the force of the argument, should pay attention to Him not as to a man only, but should finally know that He is God the Word in the Flesh, and believe that His Body is also life-giving.

Wo must observe how He doth not endure to be divided into two christs, according to the uncounsel of some. For He keepeth Himself every way undivided after the Incarnation. For He says that the Son of man ascendeth up where He was before, although the earthly Body was not above before this, but only the Word by Itself before His Concurrence with flesh. Well then hath Paul put in his epistles, One Lord Jesus Christ. For He is One Son, both before the Incarnation and after the Incarnation, and we do not reckon His own Body as alien from the Word. Wherefore He says that the Word which came down from above from heaven is also Son of Man. For He was made Flesh, as the blessed Evangelist saith, and did not pass into flesh by change (for He is without turning and Unchangeable by Nature as God) but as it were dwelling in His own Temple, I mean that from the Virgin, and made Man in very deed. But by saying that He will ascend up where He was before also, He gives His hearers to understand that He hath come down from heaven. For thus it was like that they understanding the force of the argument, should give heed to Him not as to a man only, but should at length know that He is God the Word in the Flesh, and believe that His Body too is Life-giving. 63 It is the Spirit That quickeneth, the flesh profiteth nothing.

He is saying that you are not wrong to think that the flesh itself has no power to give life. For when the nature of the flesh is considered alone and by itself, clearly it is not life-giving. Nothing that exists will give life on its own; rather, it needs the One who has the power to make alive. But when the Mystery of the Incarnation is carefully considered, and you learn who it is that dwells in this Flesh, you will surely understand (He says)—unless you would accuse the Divine Spirit itself—that it can impart life, even though the flesh by itself profits nothing. For since it was united to the Life-giving Word, it has become wholly life-giving, rising up to the power of the higher Nature. It does not drag down to its own nature the One who cannot in any way be subjected. So even though the nature of the flesh is in itself powerless to give life, it will accomplish this when it has the Life-working Word and is filled with His entire operation. For it is the Body of that which is by Nature Life, not of any earthly being—for whom it would rightly be said that the flesh profits nothing. For the flesh of Paul, for instance, or of Peter, or anyone else, would not work this in us, but only and especially that of our Savior Christ, in whom dwelt all the fullness of the Godhead bodily. For surely it would be completely absurd that honey should transfer its own quality into things that naturally have no sweetness and have the power to change what it is mixed with into itself, yet the Life-giving Nature of God the Word should not be able to raise to Its own goodness that Body which It indwelt. Therefore, for all other things the saying will be true that the flesh profits nothing, but for Christ alone it does not hold, because Life—that is, the Only-Begotten—dwelt in it. And He calls Himself Spirit, for God is a Spirit, and as the blessed Paul says, For the Lord is the Spirit. And we do not say these things as if we are taking away from the Holy Ghost His proper existence, but just as He calls Himself Son of man because He was made Man, so again He calls Himself Spirit from His own Spirit. For His Spirit is not other than He is.

It is not unreasonably (He says) that ye have clothed the flesh in no power of giving life. For when the nature of the flesh is considered alone and by itself, plainly it is not life-giving. For never will ought of things that are, give life, but rather it hath itself need of Him who is mighty to quicken. But when the Mystery of the Incarnation is carefully considered, and ye then learn who it is who dwelleth in this Flesh, ye will then surely feel (He says) unless you would accuse the Divine Spirit Itself also, that It can impart life, although of itself the flesh profiteth not a whit. For since it was united to the Life-giving Word, it hath become wholly Life-giving, hastening up to the power of the higher Nature, not itself forcing unto its own nature Him who cannot in any wise be subjected. Although then the nature of the flesh be in itself powerless to give life, yet will it inwork this, when it has the Life-working Word, and is replete with His whole operation. For it is the Body of that which is by Nature Life, not of any earthly being, as to whom that might rightly hold, The flesh profiteth nothing. For not the flesh of Paul (for instance) nor yet of Peter, or any other, would work this in us; but only and specially that of our Saviour Christ in whom dwelt all the fulness of the Godhead bodily. For verily it would be a thing most absurd that honey should infuse its own quality into things which naturally have no sweetness, and should have power to transfer into itself that wherewith it is mingled, and that the Life-giving Nature of God the Word should not be able to elevate to Its own good that Body which It indwelt. Wherefore as to all other things the saying will be true, that the flesh profiteth nothing; but as to Christ alone it holdeth not, by reason that Life, that is the Only-Begotten, dwelt therein. And He calls Himself Spirit, for God is a Spirit and as the blessed Paul saith, For the Lord is the Spirit. And we do not say these things, as taking away from the Holy Ghost His Proper Existence; but as He calls Himself Son of man, since He was made Man, so again He calls Himself Spirit from His Own Spirit. For not Other than He is His Spirit.

He fills His own Body entirely with the life-giving operation of the Spirit. For He now calls the Flesh Spirit, not changing it from being Flesh, but because it is perfectly united to Him and now endowed with His complete life-giving power, it ought to be called Spirit as well. And this is no wonder—do not be offended at this. For if he who is joined to the Lord is one spirit, how much more should His own Body be called one with Him? He means something like this in the passage before us: "I perceive from your inward reasoning," He says, "that you foolishly imagine I am telling you that the earthly body is life-giving by its own nature, but this is not what My words mean. For My entire explanation to you was about the Divine Spirit and Eternal Life. For it is not the nature of the flesh that makes the Spirit life-giving, but the power of the Spirit makes the Body life-giving. The words I have spoken to you are spirit—that is, spiritual and of the Spirit—and are life, that is, life-giving and of that which is Life by nature." He does not say these things to reject His own Flesh, but to teach us what the truth is. For we will repeat what we have just said for the sake of benefit: the nature of flesh cannot give life by itself (for what more is there in Him who is God by nature?), yet it is not to be understood in Christ as alone and by itself, for it has united to it the Word, which is Life by nature. When Christ calls it life-giving, therefore, He does not testify to the power of quickening in it so much as in Himself, or in His Spirit. For His own Body is also life-giving because of Him, since He transformed it to His own power. But the "how" can neither be grasped by the mind nor spoken by the tongue, but must be honored in silence and faith beyond understanding.

He filleth whole His Own Body with the Life-giving operation of the Spirit. For He now calls the Flesh Spirit, not turning It aside from being Flesh: but because by reason of Its being perfectly united to Him, and now endued with His whole Life-giving Power, It ought to be called Spirit too. And no wonder, for be not offended at this. For if he that is joined unto the Lord is one spirit, how shall not His Own Body rather be called One with Him? Something of this kind then He means in the passage before us: I perceive from your reasonings within you (saith He) that ye foolishly imagine that I am telling you, that the body of earth is of its own nature life-giving: but this is not the drift of My words. For My whole exposition to you was of the Divine Spirit and of Eternal Life,. For it is not the nature of the flesh which renders the Spirit life-giving, but the might of the Spirit maketh the Body life-giving. The words then which I have discoursed with you, are spirit, that is spiritual and of the Spirit, and are life, i. e., life-giving and of that which is by Nature Life. And not as repudiating His Own Flesh does He say these things, but as teaching us what is the truth. For what we have just said, this will we repeat for profit sake. The nature of the flesh cannot of itself quicken (for what more is there in Him That is God by Nature?) yet will it not be conceived of in Christ as Alone and by Itself: for it has united to it the Word, Which is by Nature Life. When therefore Christ calls it life-giving, He does not testify the Power of quickening to It so much, as to Himself, or to His Spirit. For because of Him is His Own Body too Life-giving, since He re-elemented It to His Own Power. But the ' how,' is neither to be apprehended by the mind, nor spoken by the tongue, but honoured in silence and faith above understanding.

But we can know from what follows that the Son is also often called by the name of Spirit by the God-inspired Scriptures. The blessed John writes of Him, "This is He that came by water and Spirit, Jesus Christ, not by water only, but by water and the Spirit: and it is the Spirit that bears witness, because the Spirit is truth." Look, he calls the Spirit Truth, even though Christ openly cries out, "I am the Truth." Paul writes to us again saying, "They that are in the flesh cannot please God: but you are not in the flesh, but in the Spirit, if the Spirit of God dwells in you, but if anyone does not have the Spirit of Christ, he is not His. But if Christ is in you, the body is dead because of sin, the Spirit is life because of righteousness." Look again—having proven here that the Spirit of God dwells in us, he has said that Christ Himself is in us. For the Spirit is inseparable from the Son, according to their Identity of physis, even though He is understood as having a Personal Existence. Therefore Paul often names either the Spirit or Himself interchangeably.⁵⁵

But that the Son too is often called by the name of Spirit by the God-inspired Scriptures, we shall know by what is subjoined. The blessed John then writes of Him, This is He That came by water and Spirit, Jesus Christ, not by water only, but by water and the Spirit: and it is the Spirit That beareth witness, because the Spirit is truth. Lo, he calleth the Spirit Truth, albeit Christ openly crieth out, I am the Truth. Paul again writes to us saying, They that are in the flesh cannot please God: but YE are not in the flesh, but in the Spirit, if so be that the Spirit of God dwelleth in you, but if any man have not the Spirit of Christ, he is not His. But if Christ be in you, the body is dead because of sin, the Spirit is life because of righteousness. Lo again herein having proved that the Spirit of God dwelleth in us, he hath said that Christ Himself is in us. For inseparable from the Son is His Spirit, according to the count of Identity of Nature, even though He be conceived of as having a Personal Existence. Therefore He often names indifferently, sometimes the Spirit, sometimes Himself.⁵⁵

Yet there are some of you who do not believe. For Jesus knew from the beginning who those are who do not believe and who would betray Him, and He said, "This is why I have told you that no one can come to Me unless it has been given to him by My Father."

64, 65 Yet there are some of you that believe not. For Jesus knew from the beginning who they are that believe not, and who should betray Him: and said, Therefore have I said unto you, that no man can come unto Me, except it have been given unto him of My Father.

Here again one can clearly see fulfilled what was foretold by one of the holy prophets: "With your hearing you shall hear, and shall not understand, and looking shall look and shall not see. For the heart of this people is grown fat, and they have weighed down their ears and closed their eyes, lest they should at all see with their eyes, and understand with their heart, and should convert, and I should heal them." For though they themselves heard with their own ears the teachings of the Savior, and learned them from none other of the saints, but were instead instructed in the mysteries by the voice of the Lord of all, and even saw Him with their bodily eyes, they grew thick in their folly, and having closed the eyes of their understanding, turned away from the Sun of Righteousness, not admitting the illumination of the gospel teaching. For they were evil, and guilty of many past offenses. Therefore the wise Paul also testified to us that hardness in part has happened to Israel. But since it required no ordinary wisdom to acknowledge that He who was veiled in human form is God, He says that no one can come to Him who has not yet received—that is, understanding from God the Father—and rightly so. For if every good gift and every perfect gift is from above and comes down from the Father of lights, how much more will not the acknowledgment of Christ be a gift of the Father's right hand, and the apprehension of the truth—how will it not be understood to be beyond all grace? For in proportion as it is shown to be the Giver of the highest goods, so much more fitting is it that it depend upon the divine generosity. But the Father does not grant the knowledge of Christ to the unclean, nor does He pour out the most helpful grace of the Spirit to those accustomed to wander into extreme unbelief, for it is not right that precious ointment be poured out on mud. And truly the blessed prophet Jeremiah commands that those who desire to draw near to Christ through faith must first be purified by desire for every good work, crying out: "Seek God and when you find Him call on Him; when He shall be near to you, let the ungodly man forsake his way, and the unrighteous man his counsel, and let him return to the Lord, and He will have mercy upon him, for He will abundantly pardon your sins." You see how he says that one must first depart from his old way and turn away from unlawful schemes, so that he may obtain remission of sins—that is, through faith in Christ. For we are justified not by the works of the law, but by the grace that is from Him, and the forgiveness granted us from above.

Herein again one may clearly see fulfilled that which was fore-heralded by one of the holy Prophets, With your hearing ye shall hear, and shall not understand, and looking shall look and shall not see. For the heart of this people is waxen fat, and they have weighed down their ears and closed their eyes, lest they should at all see with their eyes, and understand with their heart, and should convert, and I should heal them. For they being themselves ear-witnesses of the doctrines of the Saviour, and from none other of the saints learning them, but rather instructed in the mysteries by the Voice of the Lord of all, yea even seeing Him with their bodily eyes, waxed gross in their folly, and having closed the eyes of their understanding, turned them away from the Sun of Righteousness, not admitting the illumination of the gospel instruction. For evil were they, and guilty of many past offences. Wherefore also the wise Paul testified to us that hardness in part is happened unto Israel. But since it was the work of no common wisdom to acknowledge that He Who was veiled in human form is God, He saith that he cannot come to Him who has not yet received, i. e., understanding from God the Father, and with reason. For if every good gift and every perfect gift is from above and cometh down from the Father of lights, how much more will not the acknowledgement of Christ, be a gift of the Father's Eight Hand, and the apprehension of the truth how will it not be conceived to be beyond all grace? For in proportion as it is shewn to be the Giver of the highest goods, so much the more befits it that it depend upon the Divine Munificence. But not to the unclean does the Father grant the knowledge of Christ, nor to those accustomed to stray unto extravagant unbelief doth He infuse the most helpful grace of the Spirit: for not on mud is it right that the precious ointment be poured forth. And verily the blessed prophet Jeremiah commands that they be first purged by desire unto every good work, who desire to draw near unto Christ through faith, crying out, Seek ye God and when ye find Him call on Him; when He shall be nigh to you, let the ungodly man forsake his way, and the unrighteous man his counsel, and let him return unto the Lord, and He will have mercy upon him, for He will abundantly pardon your sins. Thou seest how he says that he must first depart from his old way, and remove from unlawful devices, that he may obtain remission of sins, i. e., through faith in Christ. For we are justified not by the works of the law, but by the grace that is from Him, and the forgiveness granted us from above.

But someone may say, "Then what prevented Him from pardoning the Jews also, and from pouring out forgiveness on Israel along with us? For this too would suit One who was perfectly good. And how," he asks, "will He speak truly when He says to us, 'I came not to call the righteous, but sinners to repentance'?"

But some one may say, Therefore what hindered Him from pardoning the Jews also, and from pouring out remission on Israel together with us? for this too would befit Him That was perfectly good. And how too (says he) will He speak truly when He saith to us, I came not to call the righteous, but sinners to repentance?

What should we say about these things? At first, the grace of the Savior was intended for Israel alone. For He was sent, as He Himself declared, only to the lost sheep of the house of Israel. And truly, those who choose to believe may still obtain eternal life. But some, living in a nobler way of life and seeking the truth, received the grace of God the Father working together with them for salvation through faith and were saved. However, the proud Pharisee and the hard-hearted high priests with them, along with the elders of the people, would not believe, even though they had been taught beforehand by Moses and the Prophets. But since through their own bad judgment they eventually showed themselves unworthy of eternal life, they did not receive the illumination that comes from God the Father. And you have an example of this in the ancient writings. For just as those who disbelieved God in the wilderness were not permitted to enter the promised land, so those who dishonor Christ through their unbelief were not granted entrance into the kingdom of heaven, of which the promised land was a type. And God is not unrighteous when He brings His wrath upon each person. For since He is Just by physis, He will judge in a completely righteous way and will direct His own judgment in accordance with His own physis, even though we do not understand the manner of the divine plan that is above us.

What shall we say then to these things? For them of Israel alone at the first was the grace of the Saviour devised. For He was sent, as Himself affirmed, only to the lost sheep of the house of Israel. And in truth they who will believe may yet attain unto life everlasting. But some, living in a nobler course of life, and searchers of the truth, received the grace of God the Father co-working with them unto salvation through faith and were saved: but the haughty Pharisee, and the hard-hearted high-priests with them, and the elders of the people, would not believe, though fore-instructed by Moses and the Prophets. But since through their own ill-counsel, they at length shewed themselves unworthy of everlasting life, they received not the illumination which is from God the Father. And you have the type of this too in the elder writings. For as to them who disbelieved God in the wilderness, entry into the land of promise was not given; so to these who by their unbelief dishonour Christ, entrance was not granted into the kingdom of heaven, whereof the land of promise was the type. And God is not unrighteous Who bringeth His wrath upon each. For He being Just by Nature, will discriminate altogether rightly, and will direct His Own Judgment agreeably to His Own Nature, even though we understand not the mode of the economy which is above us.

The blessed Evangelist profitably tells us that Jesus knew all things and was not ignorant of who would disbelieve and who would be the minister of impiety against Him. This shows that He should again be understood as God, since He knows all things before they happen.

Profitably does the blessed Evangelist tell us that Jesus knew all things, and was not ignorant who should disbelieve, and who was the minister of impiety against Him, that He might again be conceived of as God, as knowing all things before they are.

Hard indeed is wisdom to the unwise, and what someone thinks will bring them great benefit often turns out to be harmful. For just as sunlight is an enemy to those who are diseased in their physical sight, and sitting in dark places is pleasant to them, so to the sick in mind, the more difficult doctrines are hateful, and those obscured by hard meanings are an abomination, even though the benefit is great. And petty things are pleasant and more acceptable, even though sometimes no advantage comes from them. Shall we not find this true in the present case? When Christ was laying before them the great and divine mystery, and through varied thought was laying open the understanding of it, and almost pulling back the veil of the temple and unveiling the inner tabernacle, they loathed this wise and heavenly word, they turned aside again to their brutish ignorance, and went back, as the Evangelist says, and refused to walk with Him any longer. For this is truly falling back. Therefore through the prophet Jeremiah He says again to the senseless and obstinate Jerusalem, the nurse of unbelievers, You forsook Me, says the Lord, and shall go backward. For truly backward falling follows the rejection of good things, and God is all good. Therefore the miserable men went back and have fallen backwards, not walking with the Savior any more, but turning as it were to other paths and dragged down to their accustomed passions.

Hard indeed is ever wisdom to the unwise, and what one thinks will yield them no slight profit, is often seen to be even hurtful. For as to them who are diseased in their bodily sight, the light of the sun is an enemy, and it is pleasant to them to sit in dark places; so to the sick in mind, the more difficult doctrines are hateful, and those that are obscured by hard meanings are an abomination, even though the benefit be great: and petty things are pleasant, and more acceptable, even though sometimes no advantage accrue. Shall we not find this true in the present case? when Christ was laying before them the great and Divine Mystery, and through varied thought was laying open the understanding of it, and all but gathering up now the veil of the temple, and unveiling the inner tabernacle, they loath the so wise and heavenly word, they turn aside again to their brutish unlearning, and went bade, as the Evangelist saith, and refuse to walk any more with Him. For this is in truth, falling back. Wherefore by the Prophet Jeremiah He says again to the senseless and obstinate Jerusalem, the nurse of unbelievers, THOU forsookest Me, saith the LORD, and shalt go backward. For of a truth backward falling follows the rejection of good things: and God is All Good. Therefore the miserable men went back, and have fallen backwards, not walking with the Saviour any more, but turning as it were to other paths, and dragged down to their wonted passions.

But let us look again to see whether we can find a picture of this also in the books of Moses. When they had traveled through long journeys and crossed that wild desert and were now at the very edge of the promised land, Joshua the son of Nun and certain others with him were sent by divine command to spy it out. But when they had spied out the whole land and returned again to Moses, some of them began speaking bitter things to the synagogue. For the land, they said, which we spied out has fierce inhabitants, and we saw the sons of the giants there, and they concluded by adding such things as would strike terror into those who heard. But Joshua after them tried to describe the land with many praises, and urged them saying, The land which we searched is an exceedingly good land: if the Lord delights in us, He will bring us into it. But the forefathers of the Jews insisted that they ought to stone Joshua, and having accused God—who is mighty in all things—of powerlessness, they sat down and wept, as it is written, and by this they rightly provoked the Lord of all. But since they were so faithless and outrageous, they fell away from the promise, for He says, As I swore in My wrath, that they should not enter into My rest. And what else? God commands them to turn around and go back again. For He says to Moses, Tomorrow strike your tents and return by the way of the Red Sea. For since they would not enter into the land to which they were called, they are sent to turn around and are compelled to retrace the same way again. For they would not follow the words of Joshua, nor when they heard of the good land did they honor the adviser by agreeing with him. Therefore what those people suffered then, these also now suffer. For taught the way of everlasting life and urged to hasten to the kingdom of heaven, they insult Him with their unbelief. Therefore they justly went back, losing by their own perversity the onward progress with their Guide to salvation.

But let us see again, whether we do not find the type of this too in the books of Moses. When then they had travelled through long ways and traversed that wild desert and were now at the very land of promise, Joshua the son of Nun and certain others with him were sent by Divine command to espy it. But when they had spied out the whole land and were returned again to Moses, some of them began speaking bitter things to the synagogue. For the land (said they) which we spied hath fierce inhabitants, and we saw the sons of the giants there, and concluded by adding such things as would strike terror into the hearers. But Joshua after them tried to adorn the land with many praises, and besought them saying, The land which we searched is an exceeding good land: if the Lord delight in us, He will bring us thereinto. But the forefathers of the Jews maintained that they ought to stone Joshua: and having condemned of powerlessness God Who is mighty to all things, they sat down and wept, as it is written, and hereby with reason provoke the Lord of all. But since they were thus faithless and outrageous, they fell from the promise: for He says, As I sware in My wrath, that they should not enter into My rest. And what besides? God commands them to return and go back again. For He saith to Moses, To morrow do YE strike your tents and return by the way of the Red sea. For since they would not enter into the land whereinto they were called, they are sent to turn round, and are compelled to retrace the same way again. For they would not follow after the words of Joshua, nor on hearing of the good land, did they honour the adviser with their assent. What therefore those then suffered, this do these too now. For taught the way of everlasting life, and exhorted to hasten unto the kingdom of heaven, they outrage Him with their unbelief: wherefore justly did they go bach, losing by their own perversity the proceeding onward with their Guide unto salvation.

Our Lord Jesus Christ does not encourage the holy Apostles to leave Him, nor does He offer them free and unrestricted liberty to do so, nor does He allow them to easily turn aside as if they would suffer no harm from doing so. Rather, He gives them a serious warning: if they do not prove themselves superior to the undisciplined behavior of the Jews, they too will be sent away and will no longer go with Him, but will depart to destruction. For it is not at all the number of worshippers that is precious in God's sight, but those who are excellent in the right faith, even though they are few. Therefore the Divine Scripture says that many have been called, but only the chosen will be received, and those who are approved are very few. And this the Divine Word Himself testified to us. It is therefore as if the Savior said to His disciples: If you believe My words without hesitation, if you let go of wavering in anything, if you receive the Mystery with simple faith, if it seems bitter to you and full of intolerable shame that My Words are accused of being hard, if you refuse to say in Jewish fashion, "How can This Man give us His Flesh to eat," I will gladly keep you with Me, and will rejoice in living with you, and will love you as My Own. But if you choose to think like those who have fallen away, I both command you to run away with them, and I justly drive you away. For worshippers will not fail Me, since the Gospel message will be spoken not in Judaea alone, but now goes out into the whole world, and calls people together from all parts into one company, and gathers them together with ease to the acknowledgment of the truth. Behold therefore the goodness and severity of God, as Paul says: severity toward the unbelievers, goodness again toward those who acknowledge Him, if they continue in His goodness, as Paul again affirms, otherwise they too will be cut off. For He who spared not the natural branches will not spare those who were grafted in either. Let him then who foolishly wavers concerning the faith know and be taught by these things, that if he will not cease from such a disease, he will fall away, and having no longer any Guide to eternal life, will go down wretched into hell, and there bewail his own bad counsel. For there, He says, shall be weeping and gnashing of teeth.

Our Lord Jesus Christ doth not exhort the holy Apostles to leave Him, nor doth He offer them free and unfettered liberty of doing so, nor yet doth He permit them readily to turn aside as though they would get no harm from doing so: yea, rather He threatens them well, that if they be not found superior to the undisciplined conduct of the Jews, they too shall be sent away, and go no more with Him, but depart unto perdition. For it is not at all the number of worshippers that is precious in the sight of God, but the excellent in the right faith, though they be few. Therefore the Divine Scripture says that many are they that have been called, but that only the chosen will be received, and those that are approved, being very few. And this the Divine Word Himself testified to us. It is therefore as though the Saviour said to His disciples, If ye unhesitatingly believe My words, if letting go wavering in ought, ye with simple faith receive the Mystery, if it seem bitter to you and fall of intolerable infamy that My Words are accused of being hard, if ye refuse to say in Jewish fashion, How can This Man give us His Flesh to eat, I will gladly see you with Me, and will rejoice in living with you, and will love you as Mine Own, but if ye choose to think with them who have fallen back, I both enjoin you to run away with them, and do justly drive you away. For worshippers will not fail Me, seeing the Gospel message shall be spoken not in Judaea alone, but now goeth about into the whole world, and calleth men together from all parts as it were into one company, and gathereth them together with ease unto the acknowledgment of the truth. Behold therefore the goodness and severity of God, as Paul saith; severity towards the unbelievers, goodness again towards them who shall acknowledge Him, if they continue in His goodness, as Paul again affirmeth, else they too shall be cut off. For He That spared not the natural branches, neither shall He spare them that were graffed in. Let him then that of folly halteth concerning the faith know and be taught by these things, that if he will not cease from such a disease, he will go back, and having no longer any Guide unto eternal life, will go down wretched into hell, and there bewail his own miscounsel. For there (He saith) shall be weeping and gnashing of teeth.

It is likely, however, that Jesus conveys some other profitable lesson to us by saying to His disciples, "Would YE also go away?" For lest they too should be thought to have been swept away by Jewish foolishness and to have stumbled along with the unbelievers, or in any other way to cry out against Him with them—as though He taught difficult things and tried to instruct His hearers in knowledge of impossibilities—He profitably asked them if they desired to depart with the others, so that by this He might invite them to confess the right and untainted faith, which indeed also came to pass.

It is probable however that some other profitable lesson is conveyed to us, by Jesus saying to His disciples, Would YE also go away? for lest they too should be thought to have been carried off by Jewish folly, and to have stumbled together with the unbelievers, or in any other way to cry out against Him with them, as though He taught hard things and tried to instruct His hearers in the knowledge of impossibilities, profitably did He enquire of them if they desired to depart with them, that hereby He might invite them to confession of the right and untaint faith, which indeed also came to pass.

Simon Peter answered him, "Lord, to whom shall we go? You have the words of eternal life."

68 Simon Peter answered Him, Lord, to whom shall we go away? Thou hast the words of eternal life.

Through the mouth of one leader, everyone speaks, maintaining the knowledge that truly befits saints. In this way they might serve as an example to those who come after them—an example of sensible and excellent reasoning. For it was proper that they should speak to their Master not in confused disorder, all rushing ahead of each other and improperly seizing the right to speak, but wisely yielding to those who held first place in both wisdom and rank. That is why Paul also says, "Let the prophets speak two or three, and in turn." Just because they were honored with the grace of prophecy did not mean they were allowed to speak in a disorderly way. Rather, because they were wise, they were commanded to speak even more wisely to their hearers. It was therefore an act of wisdom fitting for saints to let the one who had preeminence in position answer for everyone. So when he says "to whom shall we go away," he means: who else will instruct us in the same way? Or to whom shall we go and find something better? "You have the words of eternal life"—not difficult words, as some claim, but words that lift us up to the highest of all things: unending, endless life, removed from all decay. I think it is perfectly clear from these words that we must sit under one Teacher alone—Christ—and cling to Him constantly and inseparably, making Him our Master, who knows well how to guide our feet into unending life. For in this way, yes in this way, we will ascend to the Divine and heavenly courts, and hurrying into the church of the firstborn, we will feast on good things beyond human understanding. That it is good and beneficial to desire to follow Christ alone and always be with Him is something the very nature of reality will prove beyond doubt. Yet we will see it no less clearly from the older Scriptures.

By the mouth of one the chief do all speak, preserving the knowledge that is in truth most well befitting saints, that in this too they might be found an ensample to those who should come after them, to wit of sober and admirable reasoning. For it was meet that they should speak in the ears of their Master, not all confusedly hurrying to get before the rest, and unmeetly seize on speech, but wisely to be ready to give way to those who had the first place, both in wisdom and rank. Wherefore Paul too saith, Let the prophets speak two or three, and by course. For not because they were honoured with the grace of prophecy, was it therefore decreed that they should speak in a disorderly manner; but because they were wise, therefore were they commanded to speak the more wisely to their hearers. It was then an act of wisdom befitting saints, to leave it to him alone to answer for all, who had the preeminence in place. To whom therefore shall we go away (he says) instead of, who shall instruct us in like wise? or, to whom shall we go, and find what is better? Thou hast the words of eternal life: not hard words, as those say, but words which bring us up to the chiefest of all, to unceasing, endless life, and removed from all decay. It is (I suppose) perfectly clear to us from these words that we must sit by One only Teacher, Christ, and cleave unceasingly and indissolubly to Him, and make Him our Master, who knoweth well to guide our feet into the unending life. For thus, thus shall we mount up to the Divine and heavenly courts, and hastening into the church of the first-born, shall feast on the good things that pass man's understanding. For that it is a good thing and salutary to desire to follow Christ Alone and ever to be with Him, the very nature of the thing will indubitatively prove: yet no less shall we see it from the elder Scriptures.

When the Israelites had thrown off the tyranny of the Egyptians and were pressing forward to the land of promise, God did not allow them to march in disorder, nor did the Lawgiver let each person go wherever he wanted. There is no doubt that without a leader they would have gone completely astray. Therefore, it is written again for our example in the book called Numbers: "And on the day that the tabernacle was set up, the cloud covered the tabernacle, namely the tent of the testimony; and at evening there was upon the tabernacle what appeared to be fire, until the morning. So it was always: the cloud covered it by day, and the appearance of fire by night. And when the cloud rose up from the tabernacle, then after that the children of Israel journeyed; and in the place where the cloud stayed, there the children of Israel pitched their tents: at the commandment of the Lord they would set forth, and the children of Israel would keep the charge of God and would not rise up. By the voice of the Lord they would pitch their tents and by the command of the Lord they would journey." You see how they are commanded to follow and to journey when the cloud journeys, and to stop again with it and rest with it. For being with their guide was salvation both then for the Israelites, and for us now not departing from Christ is the same. For He was with them long ago in the form of the tabernacle and cloud and fire. But let us transfer the narrative (as far as we are able) to spiritual interpretation: when Wisdom, as it is written, built her house and set up the truer tabernacle, that is, the temple of the Virgin, God the Word, who is in the bosom of God the Father, came down into it in a manner incomprehensible and God-befitting, and was made man. This was so that to those who are already enlightened and walk as in the day, as Paul says, He might be a cloud overshadowing them and put an end to the heat of our passions that come from weakness; but to those who are still ignorant and wandering and living as if in night and darkness, He might be a fire to give light and transform them to fervor of spirit. For we believe that those who are good are made warm through the Spirit. For I think that the cloud appeared over the tabernacle by day and the fire by night for no other reason than what we have given above. But He commanded those who were appointed to follow not to set out on their journey on their own initiative, but to set out with the tabernacle and to stop with it, so that in the type you may again understand what is said by Christ: "He who serves Me, let him follow Me; and where I am, there shall My servant also be." For steadfastness in following and constancy in staying close is signified by accompanying Him without interruption. And accompanying the Savior Christ and following Him is not to be understood in bodily terms at all, but is rather attained through virtue in action. With this in mind, the most wise disciples, having firmly fixed their minds and having refused to go back with the unbelievers as that would lead to destruction, rightly cry out: "Where can we go?" as though they were saying: "We will remain with You and will always hold fast to Your commands, and will receive Your words without finding fault with anything, and unlike the uninstructed ones, we will not think that what You say in Your teaching is difficult, but will rather think, 'How sweet are Your words to my throat, above honey and the honeycomb to my mouth.'"

When therefore they of Israel having put off the tyranny of the Egyptians were pressing forward to the land of promise, God suffered them not to make disorderly marches, nor did the Law-giver let each go where he would. For there is not a doubt that having no leader they would have gone utterly astray. Wherefore it is written again for our ensample, in the book called Numbers, And on the day that the tabernacle was reared up, the cloud covered the tabernacle, namely the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until the morning. So it was alway: the cloud covered it by day, and the appearance of fire by night. And when the cloud went up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents: at the commandment of the Lord shall they set forth, and the children of Israel shall keep the charge of God and shall not rise up. By the voice of the Lord shall they pitch and by the command of the Lord shall they journey. Thou seest how they are bidden to follow, and to journey with the journeying of the cloud, and to halt again with it and with it to rest. For the being with their guide was salvation both then of them of Israel, and to us now the not departing Christ is so. For He was with them of old under the form of tabernacle and cloud and fire. But the order of the narrative shall be transferred (as far as we are able) to the spiritual interpretation, for when Wisdom, as it is written, builded her an house, and pitched the truer tabernacle, that is, the Temple of the Virgin, God the Word, Who is in the Bosom of God the Father, came down thereinto in a manner incomprehensible and God-befitting, and was made Man, that to those who are already enlightened, and walk as in the day, as Paul saith, He might be a cloud overshadowing them, and put an end to the heat of our passions from infirmity: but to those who are still ignorant, and straying, and living as it were in night and darkness, a fire to give light and transform to fervency of spirit. For we believe that those who are good are warm through the Spirit. For I think that for no other cause did the cloud appear over the tabernacle by day and the fire by night, than for that given above by us. But He enjoined those who were appointed to follow, not to set out of their own accord on their journey, but to set out with the tabernacle and with it to halt, that in type again you may understand what is said by Christ, He that ministereth to Me, let him follow Me: and where I am, there shall My minister also be. For steadfastness in following, and constancy in cleaving, is signified by his accompanying Him, uninterruptedly. And the accompanying the Saviour Christ and following Him, is not to be understood at all of the body, but is attained rather by virtue in action, in regard whereof the most wise disciples having fast fixed their mind, and having refused as leading to destruction, to go back with them that believed not, with reason cry out, Where can we go? as though they said, With Thee will we abide and will ever cleave to Thy commands, and will receive Thy words, not finding fault with ought, nor with the uninstructed ones, think that hard which Thou sayest in Thine instruction, but think rather, How sweet are Thy Words unto my throat, above honey and the honeycomb unto my mouth.

This is the meaning of this passage. But we can know that the tabernacle was a type of Christ for the people of old by applying careful thought to what was said about it to holy Moses. Our discussion of these matters may perhaps seem rambling to some, but it will produce considerable benefit. For we ought (I believe) to examine these points carefully, rejecting the criticism of those who unreasonably fault us. The divine oracle is as follows, for we will present it in order, interpreting the shadow of the letter as far as we can. And the LORD spoke (it says) to Moses, saying, On one day of the first month at new moon, you shall set up the tabernacle. What led the Lord of all (someone more eager to learn may reasonably ask) to command the tabernacle to be set up in one day, and not in two or three, and at the new moon, and not simply of any month, but of the first? Such things may reasonably require a lengthy investigation, since nothing said in the Scriptures is without purpose. Therefore (for we will pursue our own interpretation of these things) the tabernacle that was set up signifies the Holy Body of Christ and (so to speak) the establishing of His Precious Tabernacle, in which it pleased that all the fullness of the Godhead should dwell bodily. Moreover He commands it to be set up in one day, and this most wisely and purposefully, so that by the one day you might understand the present life, in which alone He became Man. We should understand by the new moon nothing else except the coming of our Savior which renews us, by which old things have passed away, all things have become new. For a new era was revealed to us in Christ, pushing away the oldness of the legal worship, and reordering us to a new and fresh life through the Gospel teachings, and indeed renewing to the beginning of righteousness those who had grown old from sin and were ready to vanish away, and undoing the oldness of the corruption that had been brought in, and adorning with the newness of incorruption those who through faith had hastened to eternal life. For if anyone is in Christ, he is a new creature, as it is written.

Such then is the meaning of this passage. But that the tabernacle was to them of old a type of Christ we shall know, by applying a subtle mind to the things said respecting it unto the holy Moses. Our discourse on these matters may haply seem discursive to some, but it will produce no slight advantage. For we ought (I deem) zealously to refine on these points, repudiating the censoriousness of those who unreasonably blame us. The Divine oracle then is on this wise: for we will set it forth in order, refining the shadow of the letter, as far as we can. And the LORD spake (it says) unto Moses, saying, On one day of the first month at new moon, shalt thou rear the tabernacle. What induced the Lord of all (one more diligent in learning may reasonably ask) to order the tabernacle to be set up in one day, and not in two, or three, and in the new moon, and that not simply of any month, but of the first. Such things may reasonably cause us a long investigation, since nought of the things said in the Scriptures is for nothing. Therefore (for we will follow up our own discourse on these things) the tabernacle that was reared signifies the Holy Body of Christ and (so to say) the pitching of His Precious Tabernacle, wherein it was well pleasing that all the fulness of the Godhead should dwell bodily. Moreover He commands it to be pitched in one day, and this most wisely and economically, in order that by the one day you might understand the existing life, in which alone He became Man. It is fit that we understand by the new moon, nothing else save the sojourn of our Saviour which reneweth us, by which old things are passed away, all things are become new. For a new season was manifested to us in Christ, thrusting away the oldness of the legal worship, and re-ordering us unto a new and fresh life through the Gospel teachings, yea and renewing unto the beginning of righteousness them which had waxen old from sin, and were ready to vanish away, and undoing the oldness of the corruption that had been brought in, and beautifying with the newness of incorruption those that through faith had hastened unto eternal life. For if any man be in Christ, he is a new creature, as it is written.

God commands the Divine tabernacle to be erected in the first month, when the beauty of springtime shines forth, washing away the gloom of winter. At this time the earth is gently warmed by brighter and purer sunshine, the vines blossom, the farmer delights in the sweet fragrance of flowers, the plains produce grass, and entire fields bristle with grain. As certain Greek poets say, this is when winter has passed, as it is written, the rain is over and gone, when the time of pruning has come. You will understand all these things spiritually: the ending of winter and the passing of rain represent the trials that come upon us from devilish tyranny and his ambitious domination over all. For the power of the devils was brought to an end in the days of Christ, and the bright Sun rose upon us—namely, the one of whom God the Father says, And the Sun of Righteousness shall arise upon you—warming with the Spirit's fervor those who had fainted in sin, restoring them to righteousness. The spiritual vines, flowers, and grain you will understand to be the Saints who excel in manifold piety toward God and produce the many-colored fruit of virtue. To speak briefly, the spring brings forth flowers and prepares the whole earth to produce grass, crowns the meadows with new bloom, brings fresh youth to tree trunks long withered by winter's intolerable violence, restores them to a better appearance, makes them bud with their accustomed foliage, and enables the farmer who owns them to take pride in their natural fruits. We will find that something similar happens to us as well. For we who have long been withered because of the sin that reigns over us, and lacking in the fruit of virtue, have been revived to righteousness through Christ, and now yield fresh and new fruit through faith to the One who tends our spirits. Thus we rightly understand what one of the holy Prophets speaks in the Person of Christ: I who speak am at hand as the spring upon the mountains. What the spring—that is, the spring season—accomplishes upon the mountains we have already explained.

But He commands the Divine tabernacle to be reared in the first month, when the beauty of spring-time shines forth, washing away (as it were) the dejection of winter, and the earth is softly cherished by now brighter and purer suns, and the vines bloom, and the husbandman revels in the sweet odours of the flowers, and the plains bear grass, and whole fields bristle with the ears of corn, as certain of the Greek poets say, when the winter is past, as it is written, the rain is over and gone, when the time of pruning is come on. All these you will understand spiritually, that the winter at its end and the rain passing away, are the temptations that fall on us of devilish tyranny, and his ambitious usurpations over all; for the might of the devils was brought to an end in the days of Christ, and the bright Sun rose upon us, to wit, that whereof God the Father says, And the Sun of Righteousness shall arise upon you, warming with fervency of the Spirit, those who were swooned in sin, unto righteousness. The spiritual vines again and flowers and ears of corn, you will understand to be the Saints which excel in manifold piety towards God, and shoot forth the many-hued fruit of virtue. And (we must speak briefly) the spring brings forth flowers and prepares the whole earth to bear grass, and crowns the meadows with new bloom, and brings into fresh youth the trunks long dry with the intolerable violence of the winter, and brings them to a goodlier appearance, and makes them bud around with their wonted leafage, and prepares the husbandman who owns them to glory in their natural fruits. Some such thing shall we find happen as regards ourselves too. For we who have long been withered by reason of the sin that reigneth over us, and destitute of fruit unto virtue, have revived unto righteousness through Christ, and do now yield the fresh and new fruit through faith to the Dresser of our spirits. And thus do we fitly understand that which is spoken by one of the holy Prophets as in the Person of Christ, I who speak, am at hand as the spring upon the mountains. But what the spring, i. e., the season of spring, worketh upon the mountains, we have already spoken of.

He rightly commands that the tabernacle be set up in one day, presenting a type of Christ, so that you may understand by this His once-for-all death in this present time. For He will not be born again in the future, nor will He die again, having been born once for all, died, and risen from the dead. The Resurrection, which is like the erecting of the holy tabernacle, must necessarily follow His death. But it happens at the new moon because in Christ we have a new age, for what is in Him is a new creation. The first month is chosen, signifying the renewal of human nature from death and decay to life and incorruption, its transition from barrenness to fruitfulness, and its escape from the devil's tyranny—like the winter that has now passed away and come to its end. In another way, he shows us Immanuel in type and figure, saying, And you shall place the ark of the testimony and cover the ark with the veil. For in what came before, the Word was depicted in the complete tabernacle (since it was the house of God dwelling in it, namely, the holy body of Christ), but the same is signified to us just as much by the ark individually. For it was constructed of incorruptible wood so that you might understand His incorruptible body. It was overlaid with pure gold inside and out, as it is written, because everything belonging to Him is precious and royal, both the divinity and the humanity, and in all things He has the preeminence, as Paul says. The gold is taken as a type of honor and excellence above all things. The ark was fashioned from incorruptible wood and overlaid with gold, and had the divine law deposited within it, as a type of God the Word dwelling in and united to His holy flesh (for the Law too was the Word of God, though not the hypostatic Word, as the Son is). And it is covered by the veil. For God the Word incarnate was unseen by the many, having His own body as a covering and lying hidden within His own flesh as with a veil. Because of this, certain people, not knowing His God-befitting dignity, at one time tried to stone Him, accusing Him of the crime that He, being a man, said He was God; at another time, they were not ashamed to say, 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? The veil cast upon the ark signifies that Jesus will not be known by the many. The ark was therefore a type of Him, which is why it also went before the Israelites in the wilderness, taking the place of God, for He was the leader of the people. The Psalmist witnesses to this, saying, O God, when You went forth before Your people, when You marched through the wilderness, the earth shook, the heavens also dripped. Because the ark always marched ahead and led the way, God is openly declared to have gone before. You can have clearer proof of this by considering the following. God once commanded the Israelites through Moses to go up boldly to Mount Seir and besiege the Amorite, but those who were commanded, having fallen into weak cowardice and attributing success to their own strength rather than trusting in help from above, sat and began weeping by the mountain, as it is written. At this, the lawgiver was justly provoked and threatened that He would not bring them into the promised land. Finally cut by the threat and driven to an untimely repentance, they attempted to go up through a second disobedience and seized weapons against the Amorites. But God foretold the outcome to them through Moses, for He said to them, You shall not go up and you shall not fall before your enemies, for I am not among you. But thoroughly infected with disobedience, they forced themselves and went up to the mountain, as it is written. Nevertheless, it says, the ark of the covenant of the Lord did not go up with them, for it remained in the camp. Do you see that when God said, I am not among you, the ark does not go up with the disobedient, showing clearly to those with understanding that it held the place of God their leader? Yes, and it was carried around Jericho by the priests, and its lofty wall fell down, not by using siege engines and battering rams, but rather by trumpets and shouting. This again we shall find to be true in Christ. For He is the one who is carried by saints and holy men and overturns the entire might of the devil, not by weapons, but by a shout and a trumpet—that is, by apostolic and evangelic preaching and the agreement of all the people confessing their own Lord with right faith. We also see this accomplished in the mystical doxologies, where the priestly trumpet (that is, the voice of the minister) precedes the people, and thus the power of the adversaries falls and is shattered, for our weapons are not carnal, as Paul says, but mighty through God. That Christ is in a sense carried and rests on His saints is declared both by the prophet Habakkuk, who says, You will ride upon Your horses and Your chariots are salvation, and no less by the Savior Himself, who teaches us when He says to Ananias concerning Paul, Go your way, for this man is a chosen vessel to Me, to bear My name before all the Gentiles.⁶⁷⁶⁷

Profitably then does He command that the tabernacle be set up in one day, holding out a type of Christ, that you may understand thereby His Death once for all in this one present time. For He will not be born again hereafter, nor yet will die, having once for all been born and died and risen from the dead. For the Resurrection, which is as it were, a pitching of the holy tabernacle, must of necessity follow His Death. But it is in the new moon, because in Christ we have a new age: for what is in Him, are a new creature. And the first month is taken, signifying the renewal of human nature from death and decay to life and incorruption, and its passing at length from barrenness to fruitfulness, and its escape from the tyranny of the devil, like the winter now passed away and come to its close. Again in another way does he shew us Immanuel in type and figure saying, And thou shalt place the ark of the testimony, and cover the ark with the vail. For in the preceding the Word was limned in the complete tabernacle (for it was the House of God indwelling therein, to wit, the Holy Body of Christ) but no less is the same signified to us by the ark individually. For it was constructed of undecaying wood, that you might understand His Body incorruptible: it was overlaid with pure gold within and without, as it is written; for all belonging to Him is Precious and royal, both the Divinity and the Humanity, and in all things He hath the preeminence as Paul saith. And the gold is taken as a type of honour and excellence above all things. The ark then was fashioned of undecaying wood, and overlaid with gold, and had the Divine law deposited therein, for a type of God the Word indwelling in, and united to, His Holy Flesh (for the Law too was the Word of God, although not the Hypostatic Word, as the Son is). And it is covered by the veil. For God the Word Incarnate was unseen of the many, having His Own Body as a covering, and lying hid within His Own Flesh as with a veil, so that thence certain not knowing His God-befitting Dignity, at one time endeavoured to stone Him, imputing it to Him, as a crime, that He being Man, said He was God, at another time, they blushed not to say, Is not this Jesus the Son of Joseph, whose father and mother WE know? how doth He now say, I have come down from heaven? The veil then cast upon the ark, signifieth that Jesus will not be known by the many. The ark too was therefore a type of Him, wherefore also did it precede them of Israel in the wilderness, filling the place of God: for He was the leader of the people. And the Psalmist is a witness of this, saying, O God, when Thou wentest forth before Thy people, when Thou didst march through the wilderness, the earth shooh, the heavens also distilled. For in that the ark ever marched before and preceded, God is openly declared to have gone before. You may have a clearer proof of this, considering this. God once commanded to them of Israel by Moses to go up boldly unto mount Seir, and to besiege the Amorite, but they who were so commanded having fallen into feeble cowardice, and attributing success to their own strength, and not rather trusting to the succour from above, sat and began weeping by the mountain, as it is written, whereat the Law-giver was justly provoked, and threatened that He would not bring them into the land of promise. They cut at last by the threat, and urged to an unseasonable repentance, attempted to go up, by a second disobedience, and snatched up arms against the Amorites. But God foretold them the result by Moses: for He said unto them Ye shall not go up (it says) and ye shall not fall before your enemies for I am not among you. But they every way diseased with disobedience, forced themselves and went up unto the mountain, as it is written. Nevertheless (it says) the ark of the covenant of the Lord went not up with them, for it remained in the camp. Seest thou that upon God's saying, I am not among you, the ark goeth not up with the disobedient, shewing clearly to them of more understanding that it held the place of their leader God? Yea and it was borne around Jericho by the priests, and the lofty wall thereof fell down, not by applying engines and rams, but rather by trumpets and shouting: and this again we shall find to be true in Christ. For He it is Who is borne by saints and holy men and overturns the whole might of the devil, not by arms, but by a shout and a trumpet, that is by Apostolic and Evangelic preaching, and the assent of all the people, confessing their own Lord in uprightness of faith. This too we see accomplished in the Mystic doxologies, the priestly trumpet, that is, the voice of the minister, preceding the people, and thus falls and is shattered the power of the adversaries, for our weapons are not carnal, as Paul saith, but mighty to God. That Christ is after a sort borne and rests on His saints, both the prophet Habakkuk will declare saying, Thou wilt ride upon thine horses and Thy chariots are salvation, and the Saviour Himself no less will teach us, saying to Ananias concerning Paul, Go thy way, for this man is a chosen vessel unto Me, to bear My Name before all the Gentiles.⁶⁷⁶⁷

Yes, and you shall bring in the table (it says moreover) and set in order what lies on it, and you shall bring in the candlestick and set its lamps on it. You will understand Christ through both of these, for He is represented in the form of a table with bread placed on it, because all are nourished in Him unto eternal life, according to what He says: I am the Bread which came down from heaven and gives life to the world. If anyone eats of this Bread, he shall live forever, and the Bread that I will give is My Flesh for the life of the world. Therefore, what is set forth on the table—that is, the loaves—signifies the Holy Body of Christ, which nourishes all people unto eternal life. But since the blessed David and those who were with him, being hungry as it is written, ate the showbread, let us see whether something mystical is not also recorded here. It was not lawful to taste the showbread except for the priests alone, by appointment of the Law. But David and those with him, though not of the priestly tribe, took the most holy food, so that through this again the faith of the Gentiles might be signified, along with some from Israel. For Christ was owed to those of Israel, as to those who were more holy because of the fathers and the Law. But the multitude of the Gentiles, although they were profane because of their wandering, somehow also entered in and ate the Bread of life, with David accompanying them and as it were fulfilling a type of the remnant preserved from Israel, which the blessed Isaiah also calls a remnant. For many of them have believed in Christ.

Yea and thou shalt bring in the table (it says moreover) and set in order what layeth thereon and thou shalt bring in the candlestick, and set thereon his lamps. You will understand Christ by both, for He is co-figured under the form of a table having bread set upon it, because in Him are all nourished unto life Eternal, according as He says, I am the Bread; Which came down from heaven and giveth life unto the world: if any man eat of This Bread, he shall live for ever; and the Bread that I will give is My Flesh for the life of the world. That then, which is set forth upon the table, i. e., the loaves, signifies the Holy Body of Christ, which nourisheth all men unto Eternal Life. But since the blessed David, and they that were with him, being an hungred, as it is written, did eat the shewbread, let us see whether something mystical be not hereby too recorded. It was not lawful to taste of the shewbread, save by the Priests alone, by appointment of the Law: but David and they that were with him, being not of the priestly tribe, took of the most holy food, that hereby again might be signified the faith of the Gentiles, and in part of them of Israel. For Christ was due to them of Israel, as to them who were more holy by reason of the fathers, and the Law: but the multitude of the Gentiles although they were, by reason of their straying, profane, somehow entered in too, and did eat the Bread of life, David accompanying them and as it were filling up a type of the preserved of Israel, which the blessed Isaiah too calls a remnant. For many of them have believed on Christ.

Thus Christ can be understood through the holy Table. But He is also the candlestick, since He gives light to the whole house, that is, the world (for He says, "I am the Light of the world"). However, it holds seven lamps and not one, because He illumines in many ways and enlightens the souls of the faithful through various graces. Again, it is made of pure gold because He is above all things and Precious. Moreover, it has a solid stem (for so it is written), since there is nothing empty or insubstantial in Christ. It also has lilies because of the sweet fragrance of holiness, according to the verse, "I am a flower of the plain, a lily of the valleys." Its feeders signify the ministrations of Divine graces. Furthermore, the prophet Zechariah testified that two olive branches are around it, so that you may understand that the two peoples shown compassion are these, whom he also called sons of fatness and says that they stand by the Lord of the whole earth. Although the olive branches are seen by the lamp, he thereby gives the clearest demonstration that Christ is the candlestick, Who through obedience and faith set beside Himself both the people of the Gentiles and that of the Jews.

Thus therefore will Christ be conceived of through the holy Table: but He is again the candlestick, as giving light to the whole house, that is, the world (for I am the Light of the world, He says) but it holdeth seven lamps and not one: for manifoldly doth He illumine and by diverse graces enlighten the souls of the faithful: again it is of pure gold, in that it is above all and Precious: moreover it has a solid stem (for so is written) for there is nothing empty nor yet light in Christ. It has lilies too by reason of its good savour of holiness, according to, I am a flower of the plain, a lily of the vallies. Its feeders again signify the ministrations of Divine graces. Moreover the prophet Zechariah testified that two olive branches are round about it, that you may understand that the people compassionated are two, whom he called sons also of fatness and says that they stand by the Lord of the whole earth, although in that the olive branches are seen by the lamp, he hereby gives the clearest demonstration that Christ is the candlestick, Who through obedience and faith set by Himself both the people of the Gentiles and that of the Jews.

He continues, pointing Christ out to us in many ways: "And you shall set the altar of gold for the incense before the ark and put the hanging of the veil at the door of the tabernacle of witness, and the altar of burnt offerings you shall set at the door of the tabernacle of witness and shall cover the tabernacle, and all things that are in it you shall consecrate all around." We must notice how Christ is represented to us in both altars. After God ordered the golden altar to be placed there, where the incense was burned before the ark, and said that hangings should be put across before the doors of the tabernacle so that the interior could not be seen, He commands the altar of burnt offerings to stand at the door of the tabernacle of testimony, not invisible or hidden, because it was outside the veil. See Him then, represented by the altar of incense as ascending like a sweet-smelling fragrance to God the Father (this is what the incense signifies), and by the altar of burnt offering as offered up as an offering and a sacrifice on our behalf. But the golden altar was hidden by the veil (because the glory of Christ was hidden), while the other altar, the one for burnt offerings where the sacrifices are made, was visible, because Christ's death was manifest and known to everyone. Their positions are not without significance, for one was opposite the ark, the other by the doors of the tabernacle. The position of the golden altar in front of the ark, as if in the presence of God the Father, hints obscurely that the glory of the Son is marvelous, as it says, "No one knows who the Son is except the Father." But the position of the altar of burnt offering at the very doors of the tabernacle, presenting a type of His death and of His sacrifice for all, again signifies that we cannot come to God the Father except through the sacrifice of Christ, as He says, "I am the door," and "No one comes to the Father except through Me." Furthermore, He commanded the tabernacle to be set up encompassing all things that were in it, so that it might be seen to be one, not many. For Christ among us is one, even though He may be conceived of in many ways: a tabernacle because of the veil of flesh, an ark holding the divine law as the Word of God the Father, a table again as life and food, a candlestick as spiritual light, both an altar of incense as a sweet-smelling fragrance in sanctification, and an altar of burnt offering as a sacrifice for the life of the world. And all things that are in it are sanctified, for Christ is holy in His entirety and however He may be conceived of.⁸⁸

He proceeds, manifoldly pointing Him out to us, And thou shalt set the altar of gold for the incense before the ark and put the hanging of the veil at the door of the tabernacle of witness, and the altar of burnt offerings thou shalt set at the door of the tabernacle of witness and shalt cover the tabernacle, and all things that are therein shalt thou hallow all round. For we must observe how Christ is represented to us in both altars. For after He had ordered the golden altar to be laid by, whereon was the incense before the ark, and had said that hangings should be put across before the doors of the tabernacle, that the interior might not be seen, He commands the altar of burnt-offerings to stand at the door of the tabernacle of testimony, not invisible, nor hidden: for it was without the veil. Behold Him then, by the altar of incense ascending up as an odour of a sweet smell to God the Father (for this the incense signifies), by the altar of burnt offering, offered up as an Offering and a Sacrifice in our behalf. But the golden altar was hidden by the veil (for hidden was the glory of Christ), the other, that of burnt offerings, whereon are the sacrifices, was visible, for manifest was the Death of Christ and known to all. Their position is not without a distinction, for the one was over against the ark, the other by the doors of the tabernacle. And the position of the golden altar in front of the ark, as it were in the Presence of God the Father, darkly hints that marvellous is the glory of the Son, as it is said, No man knoweth who the Son is, but the Father. But the position of the altar of burnt offering at the very doors of the tabernacle, holding out a type of His Death and of His Sacrifice for all, again signifies, that no otherwise can we come to God the Father, save by the Sacrifice of Christ, as He says, I am the Door, and No man cometh unto the Father but by Me. Further, He commanded the tabernacle to be pitched round about, comprehending all things that were therein, that it might be seen to be one, and not many. For One is Christ among us, even though He be manifoldly conceived of, a tabernacle by reason of the veil of Flesh, an Ark holding the Divine law as the Word of God the Father, a table again as Life and Food, a candlestick as spiritual Light, both altar of incense, as an odour of a sweet smell in sanctification, and altar of burnt offering, as a Sacrifice for the Life of the world. And all things that are therein are sanctified; for Christ is holy All of Him and howsoever He be conceived of.⁸⁸

Since the holy tabernacle was their leader, the Israelites are commanded to set out with it and to rest with it. God is again instructing and teaching us for our benefit to take as our leader and guide on the way to salvation God the Word who became incarnate for our sake, and by obeying his commands without hesitation, to ascend to eternal life. Those who had been instructed in the mysteries through many words chose not to do this and went back and no longer walked with him. But the blessed Peter speaks most wisely to the Savior when he says, "Where can we go?" For it is truly most fitting for saints not to go astray from God in any way, but rather to strive to be with him spiritually.

Since the holy tabernacle then was their leader, they of Israel are commanded with it to set out and with it to rest: God again instructing us and teaching us to our profit, to take as our Leader and. Guide in the way unto salvation, God the Word Who for our sakes was Incarnate, and by obeying unhesitatingly His Commands, to mount up unto eternal life. And this they who had been instructed in the mysteries in many words not chusing to do, went bach and walked no more with Him. But most wisely does the blessed Peter say to the Saviour, Where can we depart? for in no way to go astray from God, but rather to strive to be with Him spiritually, is in truth most comely for saints.

The faith of the holy Apostles is marvelous, their manner of confession fervent, and their understanding most loveable and outstanding. Unlike some of the more ignorant people, or like those who called the Savior's Word difficult and then turned back and fell away, they were not easily or carelessly called to belief. Instead, they were fully assured and persuaded beforehand that their Instructor was full of life-giving Words, the Teacher of heavenly teachings. Such faith is extremely stable, but faith that is not stable is easily rejected, and having no root as its foundation, is very quickly worn away from the human mind. The Savior Himself, when He was speaking in parables about the sower, said that what fell on the rock and had no root withered away. He was indicating in a veiled way that a mind which is dried up and cannot in any way receive the Word once planted in it is like a rock. Because the wretched Jews were in this condition due to their complete ignorance, they were being taught by the Prophet's voice: "Bend your hearts and not your garments." Just as before the seed is planted, farming practice requires that the ground first be broken open with the plough, so I think that those who come to receive the Divine Words ought in some way to open their hearts beforehand with desire for them. By receiving the Word in this way, they make the soul productive like fruitful soil. Therefore the most wise disciples say with full assurance of faith that they know and are confident that He is Christ the Son of the Living God. You will find that their statement about this is constructed with great wisdom as well. They say they believe and know, joining both together. One must both believe and understand. Just because the more Divine things are to be received in faith does not mean we should completely abandon all investigation concerning them. Rather, we should try to attain even a moderate knowledge, as in a mirror and a riddle, as Paul says. Again, they wisely do not say first that they know and then believe, but putting faith first, they bring in knowledge, and not before faith, as it is written: "If you will not believe, neither shall you understand." Simple faith is first laid in us as a kind of foundation, and then knowledge is gradually built up on it, bringing us up to the measure of the mature age that is in Christ, to a perfect and spiritual man. Therefore God also says somewhere: "Behold I will lay for the foundations of Zion a stone, choice, a corner stone, precious." Through faith, and not otherwise, Christ is to us a Beginning and foundation for sanctification and righteousness, for this is how He dwells in us.

Marvellous is the faith of the holy Apostles, fervent their manner of confession, most loveable and pre-eminent their understanding. For not like certain of the more ignorant, or like them who used to call the Word of the Saviour hard, did they rightly go back and fall, nor of lightness readily caught were they called to belief, but being fully assured beforehand and persuaded of a truth that their Instructor was full of life-giving Words, the Teacher of heavenly doctrines. Exceeding stable is such faith, but that which is not so, is (as is like) easily spurned, and having no root as its assurance, is very readily worn away out of the mind of man. And verily the Saviour Himself in Parables, when He was discoursing of the sower, that which fell upon tho rock (He says) and hath no root withered away, darkly saying that the mind which is dried up and can in no wise receive the Word once cast into it, is a rock. For the wretched Jews being now in this case from their utter ignorance, were being taught by the Prophet's voice, Bend your hearts and not your garments. For as before the casting in of the seed, the custom of husbandry advises that the ground should first be cleft with the plough: so I deem ought they who approach to receive the Divine Words in some sort to open out aforehand their hearts by desires thereunto: and thus receiving it, do they render the soul travailing like fruitful soil. Therefore in full assurance of faith do the most wise disciples say that they know and are confident that He is Christ the Son of the Living God. And with great wisdom will you find their speech constructed as to this again. For they say they believe and know, joining both together. For one must both believe and understand: nor, because the more Divine things are to be received in faith, ought we therefore completely to depart from all investigation respecting them, but rather we should try to attain even so unto a moderate knowledge, as in a glass and a riddle, as Paul saith. Well again do they not say first that they know, then believe, but putting faith first, they bring in knowledge, and not before faith, as it is written, If ye will not believe, neither shall ye understand. For simple faith having been fore-laid in us, as a kind of foundation, knowledge is afterwards built up upon it by degrees, and brings us up to the measure of the mature age that is in Christ, to a perfect and spiritual man. Wherefore God also somewhere says, Behold I will lay for the foundations of Sion a stone, choice, a corner stone, precious. For Christ is to us a Beginning and foundation unto sanctification and righteousness, through faith, that is, and not otherwise: for thus He dwelleth in us.

But notice how they speak throughout in the singular and with the article placed before it: THOU art the Christ, the Son of the Living God. They distinguish Him from the many who are called to sonship by grace, setting Him apart as the One and Special Son who is truly Son, in whose likeness we too are sons. Again, they call Him the Christ as One. But we must understand that He is not called Christ on His own account or as being so essentially in the same way He is Son. Yet He is truly and specially One (for no one among anointed ones is as He is), but He is called Christ in respect of His likeness to us. For His own proper and specially distinct Name and reality in truth is SON, but what is common with us is Christ. Since He was anointed when He became Man, He is therefore Christ. So if we attribute the being anointed to the need of human nature, He will be understood as Christ in respect of His likeness to us, and not in the same way as He is Son. Nevertheless, He is One Only by Nature and Specially, both before the Flesh and with the Flesh, and not two, as some suppose who apparently do not understand the depth of the Mystery. For the Word of God the Father did not come down into a man, as the grace of the Spirit comes upon one of the holy Prophets, for example, but He Himself was made Flesh, as it is written—that is, Man. Therefore He is indivisible after the Union and is not separated into two prosopa, even though we conceive of the Word of God as something other than the Flesh in which He has dwelt. And since the whole company of the holy Apostles confirms this faith to us, in that they say they know (and know distinctly) that He is the Christ the Son of God, we should not—if we judge rightly—accept those who in their folly do not shrink from making innovations concerning these things.

But observe how they say throughout in the singular number, and with the article prefixed, THOU art the Christ, the Son of the Living God, removing from the many who are called in grace unto sonship, as One and Special, Him who is truly Son, in Whoso likeness WE too are sons. Again they call Him the Christ as One: but we must know that He is not called Christ on His own account, or as being so Essentially just as He is Son, yet is He One in truth and specially (for none among anointed ones is as He is) yet in respect of His likeness to us is He called Christ. For His Own Proper and specially distinct Name and Reality in truth, is SON; but that which is common with us is Christ. For since He was anointed in that He was made Man, therefore is He Christ. If then we attribute the being anointed to the need of human nature, He will be conceived of as Christ in respect of His likeness to us, and not in the same way as He is Son, nevertheless One Only by Nature and Specially, both before Flesh and with Flesh, and not two, as some suppose, who (it seems) understand not the depth of the Mystery. For not into a man hath the Word of God the Father come down, as the grace of the Spirit upon one (for example) of the holy Prophets, but Himself was made Flesh, as it is written, to wit Man. Indivisible therefore is He after the Union, and is not severed into two Persons, even though we conceive of the Word of God as something other than the Flesh wherein He hath dwelt. And since the whole choir of the holy Apostles confirms to us the faith herein, in that they say they know (and that peculiarly) that He is the Christ the Son of God, we shall not, if we deem aright, admit those who shrink not of their folly from making innovations on these things.

Jesus answered them, "Did I not choose you twelve, and one of you is a devil?" He was speaking of Judas Iscariot the son of Simon, for he was the one who would betray Him, being one of the twelve.

70, 71 Jesus answered them, Did not I choose you twelve, and one of you is a devil? He spake of Judas Iscariot the son of Simon, for he it was that should betray Him, being one of the twelve.

He continues His rebuke and drives it home with harsher words, cutting away what has become slack and fallen into neglect in their desire for wisdom. For He almost seems to say something like this: "My disciples, this is the time for attention and understanding and a mind prepared for the desire of salvation. For the way to destruction is very slippery, dragging down not only the weak mind but also the one that already thinks it stands firm. Sin is very dangerous and takes many forms, deceiving the human mind through its various pleasures and very smooth desires, pulling it toward what it should not do. Your own situation," He says, "will be an example of what I am saying. For I will tell you: I did not choose any of those who have now fallen away out of carelessness as I chose you who were good (for as God, I knew what was in you), yet Satan gained control of one of you through greed for money, and My judgment was certainly not mistaken. For in man there is free will and the choice to go in either direction, either to the right or to the left—that is, to virtue or vice." Therefore, by His harsher rebuke, He both stirs them to proper watchfulness and makes each one more steadfast concerning himself, for He does not yet say clearly who will betray Him. But by placing the burden of sin on one person alone without naming him, He was bringing them all into the contest and calling them to more careful attention, with each one fearing the loss of his own soul. At the same time He was accomplishing something else for the benefit of His disciples' faith. For when they confessed that they knew and firmly believed that He is the Son of God, He shows that He knows things to come, by this also demonstrating that their confession about Him was certain. For knowledge of things to come belongs to no one except the One Alone who is by nature God, of whom it is also written, Who knoweth all things before they be. But He called the one who does the Devil's will a devil, and not falsely. For just as the one who is joined to the Lord is one Spirit, so the reverse is also true.

He continues His reproach, and clenches them with severer words, cutting off that which is slack and fallen into negligence in their desire to be wise. For He almost seems to say somewhat of this sort, "O My disciples, this is the time for heed and wit and a mind braced unto the desire of salvation. For most slippery is the way of perdition, which drags downwards not only the feeble mind, but also that which already thinketh it standeth fast. Very perilous and of many forms is sin, which bewitches the mind of man by its manifold pleasures and most smooth lusts, dragging it to what it ought not. Your own case (He saith) shall be an example of what I say. For I will tell you; none of those who from lightness have now fallen back, did I choose as I have done you who were good (for as God, I knew what was in you) yet did Satan get hold of one of you through greed of gain, and My Judgment was surely not deceived. For in man is free-will and choice to go to both, either to the right hand, or to the left, i. e., to virtue or vice." Therefore at once by His severer chiding, does He both rouse unto becoming watchfulness, and render each one more steadfast regarding himself, for He does not yet say clearly who shall betray Him, but laying the burden of iniquity upon one alone and indefinitely, He was bringing them all to the contest, and inviting them to more careful circumspection, each one dreading the loss of his own soul, and at the same time was He working another thing for the benefit of His disciples' faith. For when they confessed that they knew, and firmly believed, that He is the Son of God, He shews that He fore-knows things to come, by this too shewing as it were that their confession regarding Him was sure. For the knowledge of things to come befitteth none save One Alone, Him That is by Nature God, of Whom it is also written, Who knoweth all things before they be. But He called the worker of the Devil's will a devil, and not untruly. For as he that is joined unto the Lord is one Spirit, so is the reverse also true.

After these things, Jesus traveled around in Galilee, for He did not want to travel in Judea because the Jews were trying to kill Him.

Chap. vii. And after these things Jesus used to walk in Galilee, for He would not walk in Jewry, because the Jews were seeking to kill Him.

After these words and actions, Christ again chose to stay more frequently in Galilee. This, I believe, is what "used to walk" means, though the text shows that His being with them was not by His own preference but happened out of necessity, as the reason is added. For the Jews wanted to kill Him. Therefore He gave Himself over for a long time to the foreigners, refusing to walk in Judea. But I think that in these words Israel is also criticized for its extreme perverseness, since being found among the Gentiles was shown to be far better than living with it. This is what was spoken by the prophet Jeremiah: "I have forsaken My house, I have left My heritage; I gave My loved Soul into the hand of her enemies." For Christ being cast out because of the impiety of those persecuting Him and going away among the Galileans—how is this not clearly the giving up of His own Soul into the hands of her enemies? For the Gentiles are Christ's enemies, in that they serve another and worship the creature instead of the Creator, because they had not yet received faith in Him. Christ Himself will teach us this clearly, saying, "He that is not with Me is against Me." But I think everyone will agree that the Gentiles were not with Christ before their true knowledge of God and faith; therefore they were against Him, and thus in the rank of His enemies. This being so and clearly acknowledged, such great wickedness was practiced among the people of Israel that He was better off living among His enemies, and staying with those whom He least should have been with was more pleasant than what was far more fitting and natural—to be among those who are His kinsmen according to the flesh and, on this basis, obligated to love Him. With the greatest reason, then, Christ departed to the Gentiles, and by this very action He in a sense declared that if they did not stop persecuting Him and destroying their Benefactor with their mad folly, Christ would give Himself entirely to those outside and move to the Gentiles. As we said that He hinted at this through this action, so again we will find that He threatened His departure from Jerusalem through a figure in ancient times.

After these both words and deeds (he says) Christ again more gladly made His sojournings in Galilee: for this, I suppose, is the meaning of used to walk, yet he shews that His being with them was not of His Own choice, but rather happened of necessity, adding the reason. For the Jews (he says) wished to kill Him. Wherefore He gave Himself over for a long time to the aliens, refusing to walk in Jewry. But I suppose again that in these words no less is Israel found fault with for its extreme perverseness, if indeed the being found among the Gentiles was shewn to be far better than living with it. And this it was that was uttered by the prophet Jeremiah, I have forsaken Mine House, I have left Mine heritage; I gave My loved Soul into the hand of her enemies. For Christ's being made an outcast because of the impiety of them that persecute Him, and going away among the Galileans, how is it not plainly the giving up of His Own Soul into the hands of her enemies? For the Gentiles are Christ's enemies, in that they do service to another and worship the creature instead of the Creator, because they had not yet received the faith in Him. And this Himself will teach us clearly, saying, He that is not with Me is against Me. But I suppose every one will say that the Gentiles were not with Christ, previous to their true knowledge of God and faith; they were therefore against Him, and hence in the rank of His enemies. This being so and clearly acknowledged, so great abomination was practised among them of Israel, that He was in better case, living among His enemies, and making His abode with them with whom He least ought was pleasanter, than what was meeter far and more congenial, to be among them who are His kinsmen after the flesh and, on this ground, bound to love Him. With greatest reason then did Christ depart unto the Gentiles, and by the very act of doing so did He in a manner say, that if they did not desist from persecuting Him, and from destroying with their mad folly their Benefactor, Christ would wholly give Himself to those without, and remove unto the Gentiles. As then we said that He hinted this by this act, so again we shall find that by a figure of old did He threaten His departure from Jerusalem.

When God was giving laws about sacrifices, as is also written in Leviticus, having appointed in advance that a bullock should be brought as a gift and whole burnt offering to the Lord as an image of Christ, he describes him in another way, saying, "If his gift to the Lord is from the sheep, from the lambs and the kids, for a whole burnt sacrifice, he shall bring a male without blemish, and shall lay his hand upon its head, and they shall kill it on the side of the altar northward before the Lord." We must now investigate how the mystery of Christ is portrayed for us through these things. First, I think we should discuss the location both of the Temple itself at Jerusalem and of the divine altar, so that we may understand what it means that the sheep is not to face straight ahead, but rather to be turned toward the north. The territory of the Jews lies in the more southern regions of the earth, and the temple faces eastward, opening its doors toward the first rays of the sun. Indeed, the divine altar itself, positioned opposite the sanctuary as if in the sight of God, showed its front to those entering from the east, with its two sides facing south and north respectively. That it is actually as we have said, you can find full proof from the passage of the prophet Ezekiel. For when he was being taught about the death of Phaltias in spiritual vision, he says, "And I saw, and behold, about twenty-five men with their backs toward the temple of the Lord and their faces turned away, and they were worshiping the sun toward the east." But if a man worshiping the rising sun has the temple behind him, how can one not conclude that the front of the temple was turned eastward? The divine altar itself was in the same position, as we have said. Therefore the front entrance of both the temple itself and the divine altar was to the east; the two sides, one to the south and the other to the north; and the remaining side, which is understood as the back, facing westward. These things being so, we shall find that to the north of it lies the neighbor of Judaea, namely Galilee, the country of the Gentiles, as it is written, "Galilee of the Gentiles." Since our Lord Jesus Christ was about, after his saving Passion, to leave the country of the Jews and go into Galilee—that is, to the church of the Gentiles—the sheep that was taken as a type of sacrifice was slain at the side of the altar facing northward, just as the Psalmist speaks of Christ: "His eyes look upon the nations."¹⁰¹⁰

When then He was ordering the laws about sacrifices, as is written also in Leviticus, having fore-appointed, as for an image of Christ, that a bullock should be brought as a gift and a whole burnt-offering to the Lord, he again outlines Him in another way, saying, If his gift to the Lord be of the sheep, of the lambs and of the kids, for a whole burnt sacrifice, he shall bring a male without blemish, and shall lay his hand upon the head thereof and they shall kill it on the side of the altar northward before the Lord. How then the Mystery of Christ is shaped unto us by these things, we must needs enquire. And first I think we ought to speak of the situation both of the Temple itself at Jerusalem and of the Divine altar, that so we may understand, what is the meaning of that the sheep is not to look straight before it, but rather to be turned toward the north. The territory of the Jews therefore lies in the more southern quarters of the earth, and the temple faces eastward and opens its doors toward the first rays of the sun; yea and the Divine altar itself, reared over against the holy, as it were in the sight of God, shewed its front to those who enter from the East, its two sides looking one south, the other north. That it actually is as we have said, you may have full proof from the passage of the Prophet Ezekiel. For when he was being taught about the death of Phaltias, i. e., in spiritual vision, he says thus, And I saw, and lo about five and twenty men, their backs towards the temple of the Lord and their faces right away, and they were worshipping the sun toward the east. But if a man worshiping the rising sun have the temple behind him, how must one not suppose that the front of the temple was turned eastward? But in the same position was the Divine altar itself, as we have said. Therefore the front giving entry both of the temple itself and of the Divine altar was to the east: the two sides, one to the south, the other to the north; and the side yet remaining, which is conceived of as the back, looking westward. The things therefore we have said being thus, we shall find that north of it lies the neighbour of Judaea, Galilee, that is, the country of the Gentiles, as it is written, Galilee of the Gentiles, Since then our Lord Jesus Christ was about, after His saving Passion, to depart out of the country of the Jews, and go into Galilee, that is, to the church of the Gentiles, the sheep that was taken in type as a sacrifice, was slain at the side of the Altar so as to look northward, according as it is spoken by the Psalmist of Christ, His eyes look unto the nations.¹⁰¹⁰

But since the blessed Evangelist says that He refused His presence to the Jews because they were plotting to kill Him, we will add this to what we have said: we do not consider Christ's withdrawal as an indication of cowardice, nor will we accuse Him who is mighty in all things of weakness, but we will accept the manner of the economy. For it was fitting for Him not to endure the Cross for all before His time, but in His own time.

But since the blessed Evangelist says that He refused His Presence to the Jews, because they were plotting to kill Him, we will add this to what we have said, that we do not consider the withdrawal of Christ as an imputation of cowardice, nor yet will we therefore accuse of weakness Him That is mighty unto all things, but we will accept the mode of the economy. For it beseemed Him not before His time, but in His own time to endure the Cross for all.

His brothers therefore said to Him, "Leave here and go to Judea, so that Your disciples can also see the works You are doing (for no one does anything in secret if he himself seeks to be known openly); if You do these things, show Yourself to the world." For not even His brothers believed in Him.

3, 4, 5 His brethren therefore said unto Him, Depart hence and go into Judaea, that Thy disciples also may see the works that Thou doest (for no man doeth anything in secret, and himself seeketh to be known openly); if Thou do these things, manifest Thyself to the world. For neither did His brethren believe on Him.

The supposed brothers of the Savior did not yet recognize God the Word dwelling in His Holy Flesh, nor did they understand at the time they were saying these things that He had become Man. They still had shallow ideas about Him and thought far too little of the grace and excellence that was in Him. They saw nothing more than everyone else did, deceived by the common opinions about Him, thinking that He too was truly begotten by their father Joseph and not perceiving the hidden plan of the Mystery. For when many miracles were being worked secretly by Christ in Galilee (as was likely), they urged Him to seek empty glory and advised Him to accept the amazement of the spectators as though it were something great, as though He were willing to perform the various miracles He had done solely for this purpose—just so He might seem an object of wonder to those watching and might delight in human praise, like some people whose habit is to seek glory. For notice how they advised Him to go up to Judaea and to work miracles there instead, not so that His disciples might believe in Him, but so that they might see the works He was doing. For (they said) if You want to be known (for this is the meaning of "openly"), do not work marvels in secret, and since You are outstanding in Your Power to do all things, do not avoid publicity, for in this way You will be famous throughout the world and more distinguished among those who see. This, then, is their message here. And the very wise Evangelist helpfully notes that His brothers had not yet believed in Him. For it would indeed have been one of the strangest things if they, who through faith had already grasped a God-befitting acknowledgment of Him, should be guilty of such lukewarm statements. But at that time, not having yet believed, they spoke foolishly, but when they understood the great mystery concerning Him and had believed, they pressed on to such a height of piety and virtue that they were both called Apostles and attained distinguished piety. This too you find foretold by the voice of the Prophets. And truly the blessed Jeremiah says, speaking to our Lord Jesus Christ, For both your brothers and the house of your father, they too despised You, and they cried out; your followers were gathered together from them: do not believe them, for they will speak fair words to You. For His brothers who before the faith thought little of Him, and in the words just spoken almost attempted to cry out against Him, were gathered together through faith and have spoken fair words to Him, both helping others and contending with words on behalf of the faith. Very carefully did the Prophet, having named His brothers, usefully add, the house of Your father, lest they too should be supposed to have been born of the blessed Virgin rather than of His father Joseph alone.

The reputed brethren of the Saviour not yet recognizing God the Word indwelling in His Holy Flesh, nor knowing at the time when they are saying these things, that He was made Man, have still petty conceptions of Him and think far too little of the grace and excellence that is in Him, seeing nothing more than the rest, deluded by the common opinions of Him, thinking that He too was in truth begotten of their father Joseph, and not seeing the hidden provision of the Mystery. For when many (as is like) miracles were being wrought secretly by Christ in Galilee, they persuade Him to seek after vain glory, and advise Him to receive the wonder of the spectators, as though it were some great thing, as though for the sake of this alone, He were willing to perform the several miracles He had wrought, in order that He might just seem an object of wonder to the beholders, and might revel in the praise of men, after the fashion of some whose habit is to seek for glory. For see how they counsel Him to go up to Judaea. and to work miracles there rather, not in order that His disciples might believe on Him, but that they might see the works which He doeth. For (say they) if Thou wilt be known (for this is the meaning of "openly") be not a worker of marvels in secret, nor, since Thou art preeminent in Thy Power of doing all things, shun publicity: for so shalt Thou be renowned to the world, and more illustrious among beholders. This then is their address here. And profitably does the most wise Evangelist note that not yet had His brethren believed on Him. For it would indeed have been one of the strangest things, that they who through faith had already taken hold of God-befitting acknowledgment of Him, should be guilty of such cold expressions. But at that time having not as yet believed they speak wisely, but when they understanding the great mystery concerning Him had believed, they hasten on to such a height of piety and virtue, as both to be called Apostles, and to attain illustrious piety. This too you have, fore-sung by the voice of Prophets. And verily the blessed Jeremiah says, as to our Lord Jesus Christ, For both thy brethren and the house of thy father, they too despised Thee, and they cried out; of thy followers were they gathered together: believe them not, for they will speak fair words unto Thee. For His brethren who before the faith thought little of Him, and in the words just spoken, all but attempt to cry out against Him, were gathered together through faith, and have spoken fair words unto Him, both aiding others, and striving with words in behalf of the faith. Very watchfully did the Prophet, having named His brethren, profitably add, The house of Thy father, lest they too should be supposed to have been of the blessed Virgin, rather than of His father Joseph alone.

The Savior's teaching is always somewhat veiled, for it is written of Him, "And He shall be a Man that hideth His Words." And who among the wise would not say that this too was arranged for their benefit? The time (He says) is not yet here for unrestricted public teaching, nor for manifestation openly revealed to everyone, since the minds of the Jews are not yet mature enough in understanding to be able to receive My words without wrath and anger. Nor does the right opportunity yet call Me now to be fully made known to the world, since the Jews have not yet completely fallen from grace, nor have they yet so raged against Me that I must finally depart to others. For this reason, then, He says that His time has not yet come, but says that their time has come and is always ready. For we say that worldly people may do as they please, with no necessity constraining them or calling them to a timely economy (divine plan) that directs them whether they ought to do something or not, as was the case with Christ. On the contrary, the way of life of those who have chosen life in the world is lax and free from more demanding concerns, bringing in opportunity that is always ready and available for whatever pleases them best and readily allowing those who practice it to go wherever they wish.

The Saviour's discourse is always overshadowed, for so is it written of Him, And He shall be a Man That hideth His Words. And that this too was contrived to their profit, who that is wise will not say? Not yet therefore is the time (He says) for unrestrained publicity, nor yet of manifestation unveiled unto all, since the mind of the Jews is not yet ripe unto understanding, so as to be able to receive My words without wrath and anger: nor yet doth fit opportunity summon Me now to be altogether made known unto the world, since the Jew's have not yet wholly fallen from grace, nor yet so raged against Me, that I must needs at length depart unto others. For this reason then does He say that not yet is His time come, but says that theirs is come, and is always ready. For we say that men of the world may do as they list, no necessity hampering them, or calling them to an opportune economy which avises them whether they ought to do any thing or not, as was the case with Christ. On the contrary, the manner of living of those who have chosen life in the world, is remiss and free from more laborious care, bringing in opportunity ever ready and unfolded unto what likes them best and readily permitting those who practise it, to go whithersoever they list.

When things must be handled through careful arrangements, not every time is suitable for doing what needs to be done, but only the time that fits each particular task, according to what the nature of the thing requires. But for someone who has chosen to live without constraint, no such restriction is imposed. Instead, the path to wherever they want to go is always completely ready and entirely unobstructed.

When therefore things are necessarily subjected to economies, not every time is fit for doing what has to be done, but that which fits each several duty, according as the nature of the thing demands: but on one who has chosen to live unbound is no such thing imposed: but rather, the path to wherever they would go, is ever most ready and wholly unlet.

Very kindly now the Savior also reproves His brothers, who are still too worldly-minded and inclined, and brings forward a second defense, mingled with skill. Through this He shows that not only are they ignorant of Who He is by nature (physis), but they are still so far removed from love for Him that they choose to live in a way not different from those who admire living in the world, rather than in virtue. For it would have been truly most absurd to say to everybody else what would be useful, having set aside all disguise about it, yet not to give to His supposed brothers, in far greater measure, things by which they, having now the Giver of wisdom, might learn with considerable profit. And this is the custom of our Savior Christ. For He sometimes seizes favorable opportunities and fashions great instruction for His hearers. Ever dear therefore (He says) to each person is that which is akin to it, and identity of habit wonderfully brings people together into agreement. The world does not hate you (for you still favor what belongs to it), but it hates Me, not kindly accepting its being accused by Me for its unseemly deeds. Therefore you will go up to the feast with safety, but I will not. For I shall surely dispute and, being present, tell them what is for their good; but reproof is bitter to lovers of pleasure and fit for stirring to anger the one who does not receive it in proper sobriety of mind.

Very kindly now also doth the Saviour reprove His brethren, who are still too worldly-minded and disposed, and brings forward a second defence, mingled with skill, whereby He shews that not only are they ignorant Who He is by Nature, but are still so far removed from love to Him, as to choose to live in a way not unconformed to them who admire living in the world, and not rather in virtue. For it would have been verily most absurd to say to everybody else what would be of use, having laid aside all disguise about it, yet not to bestow on His reputed brethren, in far greater measure, things wherewith they, having now the Giver of wisdom, might learn with no slight profit. And this is the custom of our Saviour Christ. For He sometimes seizing favourable opportunity fashioneth great instruction unto His hearers. Ever dear therefore (saith He) to each is that which is akin to it, and identity of habit wondrously bringeth together unto agreement. The world doth not hate you (for ye savour yet that which is of it) but Me it hateth, taking not kindly its being accused by Me for its unseemly deeds. Therefore with safety will YE go up to the feast, I not. For I shall surely dispute and being present tell them what is for their good; but bitter to lovers of pleasure is reproof, and meet for kindling unto wrath him that receives it not in due sobriety of mind.

But in these words the Lord also benefits us. For it is profitable not to make reproofs thoughtlessly, nor to give instruction through rebuke to everyone, but to know what is written: "Rebuke not the bad lest they hate you" (for hatred is not harmless to us), but rather to be eager to speak in the ears of those who will listen, as it is written. For the world loves sin, while the Lord corrects those who do not act rightly, and correction must often be achieved through rebuke. For simply listing someone's sins rebukes those who love them, and reproving wrongdoing criticizes those who practice it. Therefore, when necessity calls the teacher to give a rebuke, and the method of healing requires going through this, and the person being instructed against his will by rebuke becomes extremely angry, then the troubles of hatred must surely arise. This is why the Savior says He is hated by the world—because it cannot yet bear exhortation with rebuke, even when it should for the sake of benefit. For a mind enslaved to evil pleasures is quite angry at advice that would persuade it toward proper self-control. The Savior says these things not to indicate that He will not go to Jerusalem or that He refuses to give reproofs that may benefit sinners, but rather that He intends to do this and everything else at the proper time. We must notice that He says something similar to His own disciples as well. For when He was encouraging them and teaching them not to be too upset about what would happen when they preached Him to the world and consequently fell into countless trials, He says, "If you were of the world, the world would love its own, but because you are not of the world, therefore the world hates you." Here He calls "the world" not the visible creation, but rather those who value worldly things. By such people, anyone who does not love the same things they do—and love them intensely—is considered a harsh, hostile, and opposing person. But someone who agrees with them and is entangled with them through similarity of life in shared baseness is considered a kinsman and friend.

But in these words again doth the Lord profit us too. For it is profitable not to make one's reproofs inconsiderately, nor to give to all instruction through reproof, but to know what is written, Rebuke not the bad lest they hate thee (for hatred is not unharmful to us) but rather to be zealous to speak in the ears of them that hear, as it is written. For the world loveth sin, the Lord is a corrector of them that act not rightly: and correction must often be attained by reproof. For the mere enumeration of sin, is a rebuke to those who love it, and the reproof of iniquity, is blame to those who have it. When therefore necessity calls the teacher to administer reproof, and the mode of cure requires this to be gone through, and he that is being against his will instructed by rebuke is exceeding angry, then must the ills of hatred surely arise. Therefore does the Saviour say He is hated by the world, in that it cannot yet bear exhortation with rebuke, when it ought to do so for profit sake. For the mind that is in bondage to evil pleasures, is quite angry with the advice that would persuade it to due sobriety. And these things the Saviour says, not altogether saying that He will not go to Jerusalem, nor refusing to give the reproofs which may be profitable to the sinners, but minded to do this too and every thing else at the fit time. And we must observe that He says something of the same kind to His own disciples also. For when He was encouraging them, and teaching them not to be too indignant at the things that should come to pass, when they should preach Him to the world, and fall into a thousand trials in consequence, He says, If ye were of the world, the world would love his own, but because ye are not of the world, therefore the world hateth you; calling the world here not the visible creation, but rather they who savour the things of the world, by whom one who loves not the same as they and that exceedingly is deemed an hard man and an adverse and an enemy: but akin and dear is he who consents with them, and by sameness of life is entangled together with them in congeniality in baseness.

The Lord now says clearly that He will not feast with the Jews or go with them to share in their rejoicing over shadows. For what is said to a few people, though they are considered His brethren, extends in its meaning to the whole race of Israel. No one will say that Jesus refused to be with His brethren for their own sake specifically, since He was clearly with them in Galilee, and we must assume that He also lived with them not without purpose because of His supposed relationship according to the flesh. It is clear, then, that the whole multitude of the Jews is represented symbolically by His brethren, and Christ refuses to feast with them, according to what one of the holy Prophets said: I have hated, I have thrust away your feast days, and I will not smell in your solemn assemblies: for even though you offer Me whole burnt offerings and sacrifices, I will not accept them, and will not look at your assembly of thanksgiving: take away from Me the noise of your songs and the psalm of your instruments I will not hear. For God is a Spirit, and they that worship Him must worship Him in spirit and in truth, as the Savior Himself says. But being a Spirit, He would naturally take pleasure in spiritual honors and offerings, for which the sacrifices of oxen and sheep commanded by the law were also a type, along with offerings of frankincense, fine flour, wine, and oil, properly appointed, signifying through more visible forms the many aspects of the virtue of those who worship in spirit. So you (He says) who still love the shadow and are more grossly and in a Jewish manner disposed concerning these things, go up to the assembly that exists in shadows and types; it does not please Me to feast this way; I do not go up to this feast, namely, the one in type and outline: for I have no pleasure in it, but rather I await the time of the true assembly, which has not yet fully come. For then, then (He says) I shall be together with My company rejoicing in the brightness of the saints, in the glory of the Father, flashing forth extreme brilliance. But He says His and calls the time His own. For His is the feast, He the Master of it. For the blessed Jeremiah ascribed it to Him, saying to those who have neglected piety toward God and held for nothing the desire to excel in goodness, What will you do in the day of the Assembly, and in the days of the feast of the Lord? For you (He says) who totally reject all toil for virtue and have not the bright robe of the love of God, what will you do in the day of the assembly, how shall you come in to the Divine and Heavenly Feast, or how shall not the master of the Feast reasonably thrust you out from the most glorious choir of those who were invited, saying, Friend, how did you come in here not having a wedding garment? Related to this and bringing us the same meaning is that in the Prophet Zechariah: And it shall come to pass (he says) that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of tabernacles. He says that those who are left shall go up to worship the great King and to accomplish the feast of tabernacles. For whereas many have been called by grace, not many are they who go up to the city above; for few are the chosen, as the Savior says, taken out of every nation. But in saying that they shall go up to worship, he shows that they no longer perform the worship of the law, but rather that in spirit, and keep the feast of tabernacles in truth, almost with clear voice singing that verse of the Psalms: Blessed be the Lord, because He has heard the voice of my supplication: on Him trusted my heart, and I was helped, and my flesh revived. For the flesh revived and will live again, and that not apart from Christ: for He has been made to us the First-fruits of the resurrection, and the door of the truer feast of tabernacles. And this is what was said by one of the holy Prophets: I will raise up the tabernacle of David that is fallen. For the tabernacle that fell, of Christ Who is of the seed of David according to the flesh, was first raised to incorruption by the Power of God the Father, according to what is said to the Jews by one of the Apostles concerning Him: This Man delivered up by the determinate counsel and foreknowledge of God, you took by hand of ungodly men and crucified and slew: Whom God raised up, having loosed the pangs of death, because it was not possible that He should be held by it, and again, This Jesus God raised up, of which all we are witnesses. For that it is the custom of the Divine Scripture to call Christ, Who was of David after the flesh, David, is not at all hard to see.

The Lord now says clearly that He will not feast with the Jews, or go with them, to partake with them in their rejoicing in shadows. For that which is once said to a few, albeit reputed His brethren, will be extended in its force to the whole race of Israel. For no one will say that Jesus refused to be with His brethren on their own account in particular, seeing He was plainly with them in Galilee, and we must suppose that not without a purpose by reason of His generally supposed relationship after the flesh, did He also dwell with them. It is manifest then, that the whole multitude of the Jews being introduced in a type by His brethren, Christ declines feasting with them, according to that which is said by one of the holy Prophets, I have hated, I have thrust away your feast days, and I will not smell in your solemn assemblies: for even though ye offer Me whole burnt offerings and sacrifices, I will not accept them, and will not look at your assembly of thanksgiving: take thou away from Me the noise of thy songs and the psalm of thine instruments I will not hear. For God is a Spirit, and they that worship Him must worship Him in spirit and in truth, as the Saviour Himself saith. But being a Spirit, He would (one may think) take pleasure in spiritual honours and offerings, for a type too whereof by command of the law, were the sacrifices of oxen and sheep, oblations moreover of frankincense, of fine flour and wine and oil, duly appointed, signifying by more visible forms the many hues of the virtue of them that worship in spirit. Do YE then (He says) who still love the shadow, and are more grossly and Jewishly affected concerning these things, go up to the assembly that is in shadows and types; Me it pleaseth not so to feast; to this feast I go not up, that, namely, in type and outline: for I have no pleasure in it, but rather I await the time of the true assembly, which is not yet full come. For then, then (He says) shall I be together with My company rejoicing in the brightness of the saints, in the glory of the Father, flashing forth extreme brilliance. But He says His and calls the time His own. For His is the feast, He the Master of it. For to Him did the blessed Jeremiah ascribe it, saying to those who have neglected piety to God-ward, and held for nought the desire to excel in goodness, What will ye do in the day of the Assembly, and in the days of the feast of the Lord? For ye (He says) who totally reject all toil for virtue, and have not the bright robe of the love of God, what will ye do in the day of the assembly, how shall ye come in to the Divine and Heavenly Feast, or how shall not the master of the Feast with reason thrust you forth from the most glorious choir of them that were bidden, saying, Friend, how earnest thou in hither not having a wedding garment? Akin to this, and bringing us the same meaning, is that in the Prophet Zechariah, And it shall come to pass (he says) that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of tabernacles. He says that they which are left shall go up to worship the great King, and to accomplish the feast of tabernacles. For whereas many have been called by grace, not many are they who go up to the city above; for few are the chosen, as the Saviour saith, taken to wit out of every nation. But in saying that they shall go up to worship, he shews that they no longer perform the worship of the law, but rather that in spirit, and keep the feast of tabernacles in truth, well-nigh with clear voice singing that verse of the Psalms, Blessed be the Lord, because He hath heard the voice of my supplication: on Him trusted my heart, and I was holpen, and my flesh revived. For the flesh revived, and will live again, and that not apart from Christ: for He hath been made to us the First-fruits of the resurrection, and the door of the truer feast of tabernacles. And this it was that was said by one of the holy Prophets, I will raise up the tabernacle of David that is fallen. For the tabernacle that fell, of Christ Who is of the seed of David according to the flesh, was first raised to incorruption by the Power of God the Father, according to what is said to the Jews by one of the Apostles concerning Him, This Man delivered up by the determinate counsel and fore-knowledge of God, ye took by hand of ungodly men and crucified and slew: Whom God raised up, having loosed the pangs of death, because it was not possible that He should be holden of it, and again, This Jesus God raised up, whereof all WE are witnesses. For that it is the custom of the Divine Scripture, to call Christ, Who was of David after the flesh, David, is not at all hard to see.

After He said these things to them, He stayed in Galilee. But when His brothers had gone up to the feast, then He also went up, not openly but in secret.

9, 10 When He had said these words unto them, He abode in Galilee: but when His brethren were gone up, then went He also up unto the feast, not openly, but as it were in secret.

Christ gladly dwells in Galilee, and banished from the country of Judea, He takes up His residence more peacefully and securely. In this way the multitude of the Gentiles might be shown to be nobler than those who seemed to be skilled in the law, even though the Gentiles were exceedingly uninstructed because of the error that still held them. By this He showed both His just love for them and His most reasonable hatred of those in Judea. For how could He who knows all things before they happen not be so disposed as to already judge the church of the Gentiles worthy of Divine Love, since it was so easily called to believe in Him, and eventually to cast off and justly loathe Jerusalem as senseless? He who even before the time of His coming is said to have desired her beauty, according to the voice of the Psalmist, called the stiff-necked Jerusalem a harlot and an adulteress, and what did He not call her that was like this? Most clearly He says to her through the Prophet Ezekiel, "Therefore, O harlot, hear the word of the Lord," and through the voice of Jeremiah He accuses her as an adulteress, calling out, "As a wife rejects her husband, so the house of Israel rejected Me, says the Lord." Having then, according to the foreknowledge of God-befitting counsel, surveyed the beauty of the Church of the Gentiles and the baseness of the synagogue of the Jews in its wicked ways, He already loves one beforehand and goes in to her as to a bride in the chamber, but hates the other beforehand, reserving for the proper time what was fully due to each. For He neither brings full punishment upon the people of Israel before the time, nor gives Himself wholly to Galilee before the saving cross, for only then could He justly and on reasonable grounds withdraw from His love to them. Having then said that He would not go up to this feast, and having permitted His brethren to do so if they wished, He Himself goes up after them (for He affirmed that His time was not yet come), not saying one thing and doing the opposite of what He says—for that would be lying, although guile, that is, falsehood, is said not to have been found at all in His mouth—but remaining true to what He promised. For He does not go up to feast with them, but rather to admonish them and, since He came to save, to say and teach the things which lead to everlasting life. For that this was His aim, His not wishing to go with those who were going up, and going up reluctantly and secretly, not openly and with the joy of those who go to a festival, will clearly show.

Christ dwells gladly in Galilee, and banished from the country of Judaea, takes up His Abode more peaceably and securely, that again the multitude of the Gentiles albeit exceedingly uninstructed, by reason of the error that yet holdeth them, might be shewn to be nobler than those who seemed to be skilled in the law. By this He shewed both His just love for thorn, and most reasonable hatred of them of Judaea. For how would not He Who knoweth all things before they be, be so affected, as to deem the church of the Gentiles already worthy of the Divine Love, since it was so easily called to believe on Him; and at length to cast off and justly loathe Jerusalem as senseless, He who even before the times of His coming is said to have desired her beauty, according to the voice of the Psalmist, but called the stiff-necked Jerusalem an harlot and an adulteress, and of the like of this what did He not call her? Most clearly in truth doth He by the Prophet Ezekiel say to her, Wherefore, O harlot, hear the word of the Lord, and by the voice of Jeremiah accuseth her as an adulteress, calling out, As a wife rejecteth her husband, so the house of Israel rejected Me, saith the Lord. As having then according to the fore-knowledge of God-befitting Counsel, surveyed the beauty of the Church of the Gentiles, and the baseness of the synagogue of the Jews in its wicked ways, He already before-loveth the one and goeth in unto her, as to a bride in the chamber, but fore-hateth the other, reserving for the fit time what was due in full measure to each. For He neither brings wholly upon them of Israel punishment before the time, nor gives Himself wholly to Galilee before the saving cross: for then He could with justice and on reasonable causes, withdraw from His Love to them. Having then said that He would not go up to this feast, and having permitted His brethren to do so, if they would; by Himself (for He affirmed that His time was not yet come) does He go up after them, not saying one thing and doing the contrary to what He says (for that would be lying, albeit guile, that is, falsehood is said not to have been found at all in His Mouth) but minded to what He promised. For He goeth not up to feast with them, but rather to admonish them, and (since He came to save) to say and teach the things which lead to life everlasting. For that this was His aim, His not wishing to go with them that were going up, and going up hardly and secretly, not openly and with the joy of those who go to a festival, will clearly shew.

When He finally went up to His saving Passion, He went up not in secret but riding upon a donkey's colt, as a type of the new people, with an almost countless company of children going before Him, fulfilling the part of the people yet to be born, of whom it is written, And a people which is created shall praise the Lord. And the children going before were shouting, Blessed is He That cometh in the Name of the Lord, Hosanna in the Highest. Therefore by coming up in secret, He shows that Christ came to Jerusalem not at all to feast with them, but rather to dispute against them: for as we have said before, He does not completely depart from Israel until, by being delivered up to death, it becomes clear that He deservedly did so.

And verily, when at length He was going up to his saving Passion, He went up not in secret, but borne upon an ass's colt, as a type of the new people, with an almost innumerable company of children preceding Him, fulfilling the part of the people that should be born, of whom it is written, And a people which is created shall praise the Lord. And the children going before were shouting, Blessed is He That cometh in the Name of the Lord, Hosanna in the Highest. Therefore by coming up in secret, He shews that Christ came to Jerusalem by no means to feast with them, but rather to dispute against them: for as we have before said, He doth not wholly depart from Israel, till on being delivered up to death, it is clear that He deservedly did so.

Regarding Jesus saying He would not go up and then later going up anyway, you will find that this pattern was fulfilled long ago in the book called Exodus. The divine and most holy Moses was staying for a long time on the mountain with God, waiting to receive the law that would be given by Him. Meanwhile, Israel was disregarding godly devotion and making a calf in the wilderness. The Lawgiver was justly angered at these things. After crying out against the foolishness of those who so quickly turned to what they should not have done, and threatening to completely destroy them immediately, He finally says to holy Moses, "Leave and go up from here, you and your people whom you brought out of Egypt, to the land which I swore to Abraham, Isaac, and Jacob, saying, 'I will give it to your descendants,' and I will send an angel before you." Then Moses says to Him, "If You Yourself do not go with me, do not bring me up from here, and how will it be truly known that I have found favor in Your sight, I and Your people? Is it not by Your going with us?" And the Lord said to Moses, "I will also do this thing that you have asked, for you have found favor in My sight." Do you see how He, grieved at Israel's apostasy, declared that He would not go up with them into the promised land but said He would send an angel? Yet out of respect for Moses and in remembrance of their fathers, He granted them pardon and promised again to go with them.

But as to His saying that He would not go up, and afterwards not refusing to go up, you will find the type of it fulfilled long ago in the book called Exodus. For the Divine and most holy Moses was making long stay in the Mount with God, awaiting the law that was to be given by Him. And Israel disregardful of piety towards God, was making a calf in the wilderness. But the Law-giver is justly angered at these things, and having cried out against the lightness of those who so readily turned aside to what they ought not, and having threatened to utterly destroy them at once, at last He says to the holy Moses, Depart and go up hence, THOU and thy people which thou broughtest forth out of Egypt unto the land which I sware to Abraham, Isaac, and Jacob, saying, Unto your seed will I give it: and I will send an angel before thee. Then Moses says to Him, If Thyself go not with me, bring me not up hence, and how shall it be truly known that I have found grace in Thy Sight, I and Thy people, is it not in that Thou goest with us? And the Lord said unto Moses, I will do this thing also that thou hast spoken, for thou foundest grace in My Sight. Seest thou how He, grieved at the apostacy of Israel, affirmed that He would not go up with them into the land of promise, but said that He would send an Angel, yet out of respect to Moses and the remembrance of their fathers, He granted them pardon and promised again to go with them.

Having said that He would not celebrate the feast with the Jews because they were arrogant and violent, because they dishonored God by denying Him (as those who made the calf did), yet being very patient with the sins of those who grieve Him and instead fulfilling His promise to the holy fathers, He goes up to teach and to present to them the doctrines of salvation. He does not entrust such a ministry to an angel, just as He did not back then, but is Himself the one working even for the salvation of the ungrateful.

Having then said that He would not feast with the Jews as being haughty and violent, as dishonouring God by their denial of Him, as these did by making the calf, yet being very slow to anger towards the offences of those who grieve Him, and rather fulfilling His Promise to the holy fathers, He goes up to teach and to set before them the doctrines of salvation, not committing such a ministry to an Angel, just as He did not then, but rather being Himself the worker even for the salvation of the unthankful.

The Jews seek Jesus, not so they may believe in Him when they find Him (for surely He would have prevented their search and offered Himself, according to what is said of Him, I was found of them that sought Me not, I was made manifest unto them that asked not after Me), but from their extreme transgression they fall into the vain labor of the Greeks and become imitators of their habits rather than of those things by which they would likely have been enlightened by the grace from above. For those among the Greeks who seem to be wise, filled with worldly and demonic wisdom, spend long and subtle discourses and revolve cycles of vain propositions, and weaving the spider's web, as it is written, pretend to investigate what is the nature of truth or goodness or justice. Creating for themselves only a shadow of true knowledge, they remain completely without taste of the virtue that exists in deeds, and lacking the true wisdom which is from above, they make their exercises about words alone to no profit. The Jews again, brothers and neighbors of their ignorance, seek Jesus, not so they may believe in Him when they find Him, as events proved, but so that by attacking Him with their many insults they might bring unquenchable fire upon their own heads. And in another respect we can suppose they made a most pointless search. For they only pretend to seek Him because He is not present. For someone says, 'The Wonder-worker ought to be present with those feasting,' seeking rather pleasure in the enjoyment of it and not at all the benefit from the miracle. But wrapped up in conceit of knowledge of the law and thinking they were quite well instructed in the sacred writings, they are unmindful of the Prophet's voice speaking thus, Seek ye God, and in finding Him call upon Him; when He shall draw nigh you, let the wicked man forsake his way, and the unrighteous man his counsel, and let him return unto the LORD, and He will have mercy. Do you see how it will not be enough for salvation merely to seek, but when we have found, to turn to Him also—that is, through obedience and faith? Thus the foolish and stubborn people of the Jews might have been saved, but since in this too they are found to be extremely unwise, they will eventually with good reason hear, How do ye say, WE are wise, and the Law of the Lord is with us? in vain to the scribes was their lying pen. The wise men were ashamed, dismayed, taken: what wisdom is in them? because they rejected the Word of the Lord? For how did they not reject It, who did not receive It? How did they not despise It, who in crude fashion did not hesitate to say of It, Where is That Man? For the expression That Man belongs to the depraved and to those who no longer think it fitting to wonder at Him, although from His so marvelous working they ought to have had the most exalted conception of Him.

The Jews seek Jesus, not that they may believe on Him when they have found Him (for surely would He preventing their search, have offered Himself, according as it is said of Him, I was found of them that sought Me not, I was made manifest unto them that asked not after Me) but of their exceeding transgression falling into the vain toil of the Greeks, and emulous of their habits rather than of those things whereby it was like that they should be enlightened by the grace from above. For those of the Greeks who seem to be wise, filled with worldly and devilish wisdom, expend long and subtle discourses, and revolve cycles of vain propositions, and weaving the spider's web, as it is written, make feint to investigate what is the nature of truth or goodness or justice, and, moulding to themselves a shadow only of the true knowledge, abide wholly untasting of the virtue that is in deeds, and remaining destitute of the true wisdom which is from above, make their exercises about words alone to no profit. The Jews again, brothers and neighbours of their unlearning, seek for Jesus, not that they may believe on Him when they have found Him, as the nature of things proved, but that they hitting Him with their many revilings, might bring the fire unquenchable upon their own heads. And in another respect we shall suppose they made most idle search. For they only pretend to seek Him, because He is not present. For (says one) 'the Wonder-worker ought to be present with the feasters,' seeking rather pleasure in the enjoyment of it, and not at all the profit from the marvel; but wrapped round in conceit of knowledge of the law, and thinking that they were to no slight degree instructed in the sacred writings, they are unmindful of the Prophet's voice thus speaking, Seek ye God, and in finding Him call upon Him; when He shall draw nigh you, let the wicked man forsake his way, and the unrighteous man his counsel, and let him return unto the LORD, and He will have mercy. Seest thou how it will not suffice unto salvation to seek only, but when we have found, to turn to also, i. e., by obedience and faith? So might the foolish and refractory people of the Jews have been saved: but since in this too they are found exceedingly unwise, they will at length with reason hear, How do ye say, WE are wise, and the Law of the Lord is with us? in vain to the scribes was their lying pen. The wise men were ashamed, dismayed, taken: what wisdom is in them? because they rejected the Word of the Lord? For how did they not reject It, who received It not? how did they not despise It, who in boorish wise refused not to say of It, Where is That Man? For the expression That Man, belongs to the abandoned, and them who no longer deem fit to wonder at Him, although from His so marvellous working, they ought to have had the most exalted conception of Him.

Ever hard to obtain and difficult to acquire is goodness, and the ability to track down the beauty of truth is hard to accomplish for most people, especially the more uneducated and those who lack sharpness of understanding. Such people, through very foolish impulses of thoughts without understanding, turn aside to what seems easier to them. Not being willing to test the nature of whatever presents itself, they will never arrive at the true quality of things, even though Paul says, "Be approved bankers," and urges us to test all things so that through careful investigation we may reach what is profitable. Let those who in their excessive foolishness do not marvel at Jesus but think it right to condemn Him without inquiry hear this: "Taste and see that the LORD is good." For just as those who taste fine honey and from the slightest taste perceive what they are searching for, so those who make even a small trial of the Saviour's words will acknowledge that He is good and will marvel upon learning it. The wiser among the Jews therefore plead Christ's cause and give right judgment concerning Him, agreeing that He is Good, considering (as is likely) this above all: that it would not be possible for someone to accomplish the things which God evidently works unless He were by physis God, or a partaker of God, and therefore Good—One to whom the approval of all would be fitting, and to be strengthened with grace from above, even if this were not so in Christ, for Christ is Himself the Lord of powers. But those wade in most absurd imaginings and go far astray from the truth who do not shrink from calling Him a deceiver who directs people to the unerring path of righteousness. Let the foolish Jew then hear: "Woe to those who call evil good and good evil, who put darkness for light and light for darkness." For along with approving wickedness goes finding fault with good, withholding from evil its most deserved reproof, and casting upon those who are ranged on the side of good the blame that is in no way due to them. But the charges against them for these insults were also foretold, for He says, "Woe to them, for they have strayed from Me; wretched are they because they transgressed against Me: I redeemed them, yet they spoke lies against Me."

Ever hard of attainment and difficult of acquirement is goodness, and the power of tracking the beauty of truth is hard of accomplishment to the many, specially the more unlearned and those who have no acuteness of understanding, who from most foolish swayings of thoughts without understanding turn aside to what seems to them easier, and not enduring to prove the nature of whatever offers itself, will never attain to the true quality of things, albeit Paul says, Be ye approved bankers, and persuades us to prove all things, so as by accurate investigation to arrive at the attainment of what is profitable. Let them hear then, who of their exceeding folly marvel not at Jesus but think that it is fit to condemn Him without enquiry, Taste and see that the LORD is good. For as they who prove choice honey by the taste, and from the merest taste perceive what they are in search of, so they who make even a little trial of the words of the Saviour, will acknowledge that He is good, and will marvel in learning it. The wiser then among the Jews plead Christ's cause, and give right judgment concerning Him, consenting to Him as Good, considering (as is like) this above all, that it would not be possible for one to accomplish the things which God evidently works, unless He were by Nature God, or partaker of God, and therefore Good, to Whom would befit the approval of all, and to be instrengthened with grace from above, even though this were not so in Christ, for Christ is Himself the Lord of powers. But they wade in most absurd imaginations, and go astray far from the truth, who shrink not from calling Him a deceiver, who directs unto the unerring path of righteousness. Let the foolish Jew then hear, Woe unto them that call evil good and good evil, that put darkness for light and light for darkness. For along with approving wickedness, ranks the finding fault with good, and keeping back from evil its most deserved reproof, and casting upon them that are ranged on the side of good the blame which is no wise due unto them. But the charges against them for these their revilings were foretold also, for Woe (He says) unto them, for they swerved from Me, wretched are they because they transgressed against Me: I redeemed them, THEY spake lies against Me.

There was murmuring among the Jews, and because of fear of the Jews, he says that no one could speak openly. The Divine Evangelist is calling the rulers of the Jews emphatically Jews, not considering it fitting (as it seems to me) to call them elders or priests, or anything similar, being stirred by holy zeal to grief on their account, whom God rightly accuses of destroying His spiritual vineyard, saying in the prophets, Many pastors destroyed My vineyard, they defiled My portion, they gave My longed-for portion for an impassable wilderness, it has become a vanishing of perdition. For how can we not suppose that the Lord's vineyard has truly been destroyed by their abominations, when they showed that even to agree with what is good, and merely to marvel at what is worthy of marvel is dangerous? But what wise person will doubt that this also brings more severe punishment upon the rulers of the Jews and the rest of them? Look, the whole people fear and tremble before them, yet they are not instructed in the law, nor taught to live in a proper manner, although they are very zealously subjected to their commands. For fear is proof of the highest subjection. They were compelled then to transgress rather than wisely to look into the purpose of the Lawgiver, and (in that they dare not even praise what is good) to give by no means a voluntary, but a forced, judgment of evil against whomever the others choose, and to condemn as base Him who is worthy of praise and admiration. Just as a man therefore who has good skill in seafaring matters, and sits at the ship's helm, and having her under his command dashes her against the rocks, would himself be held guilty of the wreck: or as if one accustomed to drive were carried along by very swift horses, and being able by the checks of the reins to direct their easily-guided flight wherever he wished, were to dash the wheels against a stone, he would not reasonably attach the blame of the misfortune to the horses, but rather to himself—in the same manner, I believe, the rulers of the Jews, having the people of the Jews not only honoring them, but even serving them through fear as well, if they manage them contrary to Divine Commands, shall justly themselves bear responsibility for the loss of all. But that they themselves were the cause of the people's perdition, the prophet Jeremiah will testify, saying, For the pastors became brutish, and sought not out the LORD: therefore the whole flock understood not and were scattered.

There was murmuring among the Jews, and for fear of the Jews, he says that no man could speak openly. The Divine Evangelist then is calling the rulers of the Jews emphatically Jews, not deigning (as seems to me) to call them elders or priests, or the like, kindled with pious jealousy unto grief to themward, whom with reason does God accuse of destroying His spiritual vineyard, saying in the prophets, Many pastors destroyed My vineyard, they defiled My portion, they gave My longed-for portion for an impassable wilderness, it hath become a vanishing of perdition. For how shall we not suppose that the Lord's vineyard hath in truth been destroyed by their abominations, when they shewed that even to agree with the good, and only to marvel at that which is worthy of marvel is hazardous? But that this too works a sorer punishment for the rulers of the Jews and the rest of them, what wise man will doubt? Lo, for lo, the whole people fear and tremble before them, yet are not instructed in the law, nor yet taught to live in a fitting manner, although very zealously subjected to their injunctions. For fear is a proof of the very highest subjection. They were compelled then to transgress rather than wisely to look into the purpose of the Law-giver, and (in that they dare not so much as praise what is good) to give by no means a voluntary, but a constrained, judgment of evil against whosoever the others choose, and to condemn as base, Him That is worthy of praise and admiration. Just as a man therefore who has good skill in sea-faring matters, and sits at the ship's helm, and having her at his command dashes her against the rocks, would be himself held guilty of the wreck: or as if one accustomed to drive, were borne along by swiftest ponies, and being able by the checks of the reins to hold their easily-directed flight whithersoever he would, were to dash the wheels against a stone, not to the ponies would he reasonably attach the blame of the misfortune, but rather to himself:—-in like manner, I deem, the rulers of the Jews, having the people of the Jews not only honouring them, but even serving them by fear as well, if they manage them contrary to Divine Commands, shall justly themselves incur responsibility for the loss of all. But that themselves were the cause of the perdition of the people, the prophet Jeremiah will testify, saying, For the pastors became brutish,, and sought not out the LORD: therefore the whole flock understood not and were scattered.

The teaching of our Savior befits the temple, for where else should we hear the Divine Voice rather than in the places where the Divinity is believed to dwell? God cares for all things and cannot be thought of as limited by space in respect of His own physis (nature), but is completely uncontained by things that exist. Yet it is more fitting that we suppose He dwells in the holy places, and we most reasonably believe that the will of the Divine physis will especially be heard by us in sacred places. But what was pictured to them long ago in type and shadow, Christ now transforms into truth. For God says to the priest Moses, "And you shall set the mercy seat above upon the ark; and in the ark you shall put the testimonies that I shall give you; and there will I be known to you, and I will commune with you from above the mercy seat, from between the two cherubim which are upon the ark of the testimony, concerning all things which I shall command you for the children of Israel." But our Lord Jesus Christ, when it was now the middle of the feast, as it is written, having entered as God into the holy places dedicated to God, spoke there to the crowds, although He went up in secret. Therefore, just as God's descent upon the mercy seat in the tabernacle was secret and then scarcely perceived when the time for His speaking came—and He talked to only one person, the blessed Moses, speaking to no one else—so Christ too instructed the one race of the Jews and conversed with one people, having not yet revealed His grace as common to the Gentiles. And the blessed Evangelist says very well, not simply "entered," but "went up into" the temple. For His entry into the Divine school and stay in the holy places was a lofty thing, far surpassing our lowly baseness. But the type of this act is true for us. For it was Christ who sanctified the temple, and Moses long ago was a type of this when he anointed the tabernacle with the hallowed oil and sanctified it, as it is written—although man needed rather to be sanctified by the holy places than to sanctify them. But no account is taken of things done in a type for the sake of the truth, for whose sake the things in shadows were shaped, as one can see in the holy Prophets as well. For one was commanded against his will to go in to a prostitute, another to walk naked, and also to lie upon his right side for many days. These things were performed for the sake of their meanings, not for their own sakes. Thus the blessed Moses too was commanded to sanctify the tabernacle, although he needed rather to receive sanctification from it, so that Christ may again be understood in him, sanctifying His own Temple, although He lived among the Jews with flesh, and in it spoke to the crowd, as God did long ago from the mercy seat.

Temple-befitting is the teaching of our Saviour: for where else should we rather hear the Divine Voice, save in the places where the Divinity is believed to dwell? For God tendeth all things, and will not be conceived of as circumscribed by space, in respect of His Own Nature, but is wholly uncontained by things that are, yet is it more meet that we should suppose that He dwells in the holy places, and we most reasonably deem that the will of the Divine Nature will specially be heard by us in sacred places. But what again was pictured to them of old in type and shadow this now Christ transforms into truth: for God says to the hierophant Moses, And thou shalt set the mercy seat above upon the ark; and in the ark thou shalt put the testimonies that I shall give thee; and there will I be known to thee, and I will commune with thee from above the mercy seat, from between the two cherubim which are upon the ark of the testimony, in respect of all things which I shall command thee unto the children of Israel. But our Lord Jesus Christ, when it was now the middle of the feast, as it is written, having entered as God into the holy places dedicate unto God, there speaks to the multitudes, although He went up in secret. As therefore upon the mercy seat in the tabernacle, God's descent was secret, and then scarcely perceived, when the time for His speaking was come, and to one then also, to the blessed Moses, did God talk, speaking to none other:—-so did Christ too instruct the one race of the Jews; and converse with one people, having not yet unfolded His grace as common to the Gentiles. And exceeding well does the blessed Evangelist say, not simply, Entered, but Went up into, the temple. For a high thing, and very far surpassing our grovelling baseness, was His entry into the Divine school, and sojourn in the holy places. But the type of the act is true as to us. For it was Christ who sanctifieth the temple, and of this Moses of old was a type anointing the tabernacle with the hallowed oil, and sanctifying it, as it is written: albeit it needed rather that man should be sanctified by the holy places, than sanctify them: but there is no account taken of things done in a type for the truth's sake, for the sake of which the things in shadows were moulded, as one may see in the holy Prophets also. For one was commanded against his will to go in unto an harlot, another to walk naked, yea, also to lie upon his right side for many days. These things were performed for the sake of their meanings, and not surely for their own sakes. Thus then, the blessed Moses too was bidden to sanctify the tabernacle, albeit he needed rather to receive sanctification from it, that Christ again may be understood in him, sanctifying His Own Temple, although He lived with flesh among the Jews, and in it spake to the multitude, as did God of old from the mercy seat.

The Jews' amazement is not unreasonable, but there is something subtle in their reasoning. They would naturally be astonished to see him excel so remarkably in both speech and knowledge, when he could not have gained such wealth from formal instruction. The human mind is capable of receiving wisdom, and even if someone does not yet appear wise, their nature is very well suited to acquiring wisdom and knowledge in various subjects. However, in people who are not well trained in learning, this natural advantage becomes somehow blocked and dulled. In those who are accustomed to endure such efforts and to immerse themselves in literary studies, it is very clear and capable of good use, and is found to have a considerable store of learning and wise insights. The Jews are therefore astonished as they pay attention to the Savior Christ, not yet recognizing him as God by nature, but still regarding him as merely a man. They marvel that he abounds in wisdom without having the usual means of obtaining it—that is, practice in reading—since he knows letters without being taught. This too, along with everything else, demonstrates the foolishness of the Jews. For it should not have seemed at all wonderful to them that Wisdom, the Creator of all things—that is, the Only-Begotten Word of God, who was among them concealed in the form of a man—would not need letters.

Not unreasonable is the wonder of the Jews, but there is something subtle in their argument. For it was likely that they would be astonished at seeing Him strangely excel both in word and knowledge, Who could not have been rich from instruction. For the mind of man is recipient of wisdom, and even though one do not as yet seem wise, yet is his nature exceedingly well adapted to the attainment of wisdom and knowledge on some subjects. But in the case of those who are not well exercised in learning, the natural advantage gets somehow stopped up and dulled; in that of those who are accustomed to go through such toils, and to revel in literary exercises, it is very clear, and apt for good practice, and is found to have no mean store of letters and wise contrivances. The Jews then are astonished, giving heed to the Saviour Christ, not yet as being by nature God, but still as a mere Man, and they marvel that He abounds in wisdom, not having the provider hereof, i. e., practise in reading, for that He knows letters untaught. This too then with the rest is a charge of Jewish folly: for it should have seemed nothing wonderful to them, that Wisdom, the Artificer of all things, that is, the Only-Begotten Word of God, Which was among them lying hid in the form of a Man, should not need letters.

This again must be observed for our profit. Earlier when they were seeking Jesus they said, "Where is that man?"—as though they knew Him only by His miracles and didn't yet know accurately who He was, whose He was, or where He came from. But here they speak not as though ignorant of anything about Him, but as knowing all things clearly, saying that He knows letters without having learned. The more obscure inquiry of the common people and those who had no accurate knowledge of Him asked "Where is that man?" contemptuously, while those who knew Him spoke the other way. Those who were not ignorant will therefore undergo more severe punishment than those who were, for ignorance is an excuse for some, while knowledge is condemnation for others. This is why it is said that for some it is better not to have known the way of truth. In knowledge there is greater punishment, because people are lovers of pleasure rather than lovers of God. Jesus then, according to the Jews' difficulty, knew letters without having learned, while Moses was learned (as it is written) in all the wisdom of the Egyptians. Yet even though he was exceedingly wise among them, he was instructed unto better knowledge by the oracles from God, knowing nothing at all by comparison—the wisdom of the world being convicted as feeble through the Diviner and more excellent wisdom, in which or through which we are instructed in the things of Christ, receiving the understanding which is truly from above and from God. Christ then is the perfectly Good in all things, the one Wisdom and Understanding of all things. In this respect He has His excellency not by teaching, but innately. And truly the Prophet Isaiah says of Him that before the child shall know good or evil, He shall refuse evil to choose good. Let us not foolishly suppose that the Divine and Heavenly Offspring, by discernment of reasonings or by choosing the better, turns away from evil and applies Itself rather to good. Rather, just as one might say of fire that it refuses cold—its not admitting coldness does not indicate choice of wills in it, but rather the most steady adherence of its physis to what is its own—so it is with respect to Christ. For all good things are in God by nature, and are not introduced from without. So too wisdom was in Him, or rather, He Himself is properly and specially the fountain of wisdom, through which He gives wisdom in part to those who participate in it, both heavenly and earthly reasonable beings.

This again must be observed for our profit. For above when they were seeking for Jesus they say, Where is That Man? (as though they knew Him by His miracles alone: not yet knowing accurately, Who, or of Whom, or whence He was) but here not as though ignorant of ought respecting Him, but as knowing all things clearly, they say that He also knoweth letters not having learned. The more obscure enquiry therefore respecting Him of the common people and of those who had no accurate knowledge of Him, uttered Where is That man contemptuously, that of those who knew Him the other. More severe punishment then shall they undergo who were not ignorant than they who were: for to the one their ignorance is an excuse, to the other their knowledge condemnation. Therefore is it said that to some it is better not to have known the way of truth. For in knowledge there is greater punishment, because men are lovers of pleasure rather than lovers of God. Jesus then, according to the difficulty of the Jews, knew letters, having not learned, Moses was learned (as it is written) in all the wisdom of the Egyptians: yet as knowing nothing at all, albeit exceeding wise among those, was he instructed unto better knowledge by the oracles from God, the wisdom of the world being convicted as feeble, through the Diviner and more excellent, in which or through which we are instructed in the things of Christ, receiving the understanding which is truly from above and from God. Christ then is the in all things perfectly Good, the one of all things both Wisdom and Understanding, in respect whereof He has the excellency not by teaching, but innate. And verily the Prophet Isaiah saith of Him, that before the Child shall know good or evil, He shall refuse evil to choose good. And let us not foolishly suppose, that the Divine and Heavenly Offspring, in discernment of reasonings or by the choice of the better turneth away from evil, and applies Itself rather to good: but as if one should say of fire, that it refuses cold; its not admitting the being cold does not indicate choice of wills in it, but rather most steady adherence of nature to what is its own, so is it in respect of Christ. For all good things are in God of Nature, and are not introduced from without; and so wisdom too was in Him, yea rather, Himself is properly and specially the Fount of wisdom, through which He gives wisdom in part to those in participation thereof, both Heavenly and earthly reasonable beings.

We will find that what one of the wise men wrote is indeed true: "The Spirit of the Lord has filled the world, and the ear of hearing hears all things." But to those who through utter foolishness, or rather through blasphemy, imagine that anything they say will escape the Divine Mind, the Godlike Psalmist says, "Understand, you brutish among the people, and you fools, when will you be wise? He who planted the ear, does He not hear?" For how could it possibly be that He would not surely hear all things, when He is the one who implants the sense of hearing into those whom He has made?¹¹¹¹

We shall find that indeed true that is written by one of the wise men, The Spirit of the Lord hath filled the world, and the ear of hearing heareth all things. But to those who of utter folly, yea rather of blasphemy, suppose that ought they utter will escape the Divine Mind, the Godlike Psalmist says, Understand, ye brutish among the people, and ye fools, when will ye be wise? He that planted the ear, heareth He not? for how could it possibly happen that He should not surely hear all things, who implanteth the sense of hearing into them that were made by Him?¹¹¹¹

See, therefore, in this example as well that the Lord is by nature God. He is not ignorant of the secret whispers of the Jews in the crowd; He receives them into His ears in a manner befitting God, even though from fear of the rulers they say nothing openly concerning Him. And when on one occasion certain of those who had rushed together into the temple marveled and were reasoning (as is likely) or quietly saying to one another, "How does this man know letters, not having learned?" He must again show Himself equal to God the Father, who learns nothing at all but has the knowledge of all things by nature and without learning, because He surpasses all understanding and soars above all wisdom that exists in created things. It was therefore possible for Him, from other things too, to show and to assure His hearers that whatever things are in the Father are also in Him, by reason of identity of nature. This He used to do in other things as well, by being able to do the same things and having the same operation in all things, ascending to equal dignity. For whatever things the Father does, these the Son also does likewise, and again, "For as the Father raises up the dead and gives them life, so the Son also gives life to whom He wills."

See therefore in this too again that the Lord is by Nature God. For the secret whispers of the Jews in the crowd He is not ignorant of; He receives them into His Ears in God-befitting way, albeit from fear of the rulers they say nothing openly concerning Him. And when on one occasion certain of those who had rushed together into the temple, marvelled and were reasoning (as is like) or gently saying one to another, How knoweth This Man letters not having learned? needs does He again shew Himself Equal to God the Father Who learneth nothing at all, but hath the knowledge of all things by Nature and without learning, because He surpasseth all understanding and soareth above all wisdom that is in things that are. It was then possible for Him from other things too, to shew and to assure His hearers, that whatsoever things are in the Father, these also are in Him, by reason of Identity of Nature: which thing also He used to do in other things also, from being able to do the same things and having like Operation unto all things, mounting up unto Equal Dignity: for what things soever the Father doeth, these (He saith) doth the Son too likewise, and again, For as the Father raiseth up the dead and quickeneth them, so the Son too quickeneth whom He will.

But here it was, I suppose, both timely and highly appropriate to demonstrate the most necessary points. For His discussion about wisdom and learning without formal education was directed at those who had been thinking about these things. It was necessary for Him to show that this existed in Him just as it does in the Father. What then is the method of proof? From His having equality of wisdom with Him—even though according to true and wise reasoning He most certainly is Himself Wisdom and of God the Father, to Whom He is like in all things—He says He teaches the same things as Him, without any distinction. For either because of the exact likeness of His teaching to that of the Father does He say that it is the Father's, or because He is Himself the Wisdom of the Father, through Whom He speaks and orders all things, does He say that the teaching is His as well. Yet He accomplishes something else besides, contributing significantly to the salvation of His students. For since they, seeing a Man because of the flesh taken from earth, did not receive the word as being from God, and therefore seemed to be suffering from an understandable unbelief, He profitably attributes the teaching to God the Father—saying what was true—and out of concern that they might be fighting against God if they continued to resist the decrees from above, He persuades them to receive His words.

But here it was (I suppose) seasonable and most suitable, to make a demonstration of the most necessary points. For His discourse about wisdom and learning without letters was made with those who had been considering these things. It behoved Him then to shew that this existed in Him, just as in the Father. What then is the mode of proof? From His having Equality of wisdom with Him, even though according to true and wise reasoning, He most surely is Himself Wisdom and of God the Father, to Whom in all things like, He says He teaches the same things with Him, without any distinction. For either on account of the exact likeness of His doctrine to that of the Father, does He say that it is the Father's, or because He is Himself the Wisdom of the Father, through Which He speaketh and ordereth all things, does He say that the doctrine too is His: yet something else besides doth He dispense, contributing not slightly to the salvation of His pupils. For since they seeing a Man, on account of the flesh which was of earth received not the word as being of God, and therefore seemed to be sick of a plausible unbelief, profitably doth He attribute the teaching to God the Father, yet saying what was true, and from fear of their being fighters against God, if they held out any longer against the decrees from above, persuading them to receive His words.

But we must understand that when He says again that He was sent, He does not show that He is second in dignity to the Father. For we must not imagine a mission fitting for a servant, even though because He was clothed in a servant's form He might rightly say even this of Himself. But He was sent as Word from Mind, as the sun's radiance from itself. For these, I suppose, are processions from the things in which they exist, appearing to go forth from them, yet they exist naturally and unchangeably in the things from which they come. For we ought not, just because a word goes forth from the mind and radiance from the sun, to suppose at all that the things which produced them are left behind by those which have proceeded from them. Rather, we should see both the former in the latter, and the latter existing in the former. For the mind will never be without word, nor will the word exist apart from the mind in which it is formed. We should think of the other case in the same way.

But we must know that by His saying again that He was sent, He does not shew that He is second in Dignity to the Father. For we must not imagine a mission befitting a servant, even though because clad in servant's form He might rightly say even this of Himself. But He was sent as Word from Mind, as the Sun's radiance from itself. For these I suppose are processions from those things in which they are, from their appearing to issue forth, yet exist they naturally and immovably in those things whence they are. For we ought not, because word issues forth from mind, and radiance from the sun, therefore at all to suppose that the things which produced are left of those which have gone forth of them, but rather we shall see both those in these, and these again existing in the former. For mind will never be word-less, nor yet word again without the mind fashioned therein. Analogously to this, shall we conceive of the other also.

We should accept the words of Truth without criticism and without any doubt, and believe that once something is said, it cannot be other than what was declared. But He does not leave His statement without proof because of the unbelievers. Instead, He introduces a very clear and obvious explanation, skillfully crafting how He words it. We will explain again what this skill is and what the order of the divine plan is. They were trying to kill Him because of the paralytic—the man who was healed on the sabbath day. So He gently frightens them away from their terrible plan against Him, and He clearly convicts those who are laboring with their murderous intent against Him that they were choosing to fulfill their own desire rather than the will of the Lawgiver. For then, He says, you will know perfectly that My teaching is from God the Father, when you choose to follow His will rather than your own. But the will of the Lawgiver and of God is to completely abstain from murder. Then, He says, when you are not held back by unjust hatred beforehand, and not driven in a brutish way to inappropriate anger, you will know clearly whether the word of My teaching is from God, or whether I am speaking of Myself. Having woven together reproof with benefit, He justly accuses them because they unreasonably mock what He teaches, even though God the Father agrees and wills together with Him—or what is also true, teaches together and interprets together with Him. But He uses the phrase "of Myself" to mean privately and completely separated from being according to the shared will and purpose of the Father. And I do not think any person of sound mind would believe that He accuses His own words of being false, but rather says they will always be in accordance with the will of God the Father. For He speaks through His own Word and Wisdom, His own offspring, but that offspring does not speak differently from Him—for how could it?

We ought uncritically and without all doubt to receive the words of the Truth, and to believe that a thing once said, cannot be otherwise than as it was declared to be. But He permits not His saying to be without proof, on account of the unbelievers, but introduces a most evident and exceeding clear solution, tempering with much skill the fashion of His words. And what the skill is, what the order of the economy, we will again say. They were seeking to kill Him on account of the paralytic, him (I mean) that was healed on the sabbath day. Gently then does He alike scare them from their dreadful purpose against Him, and clearly does He convict those who are travailing with their blood-thirsty purpose against Him, that they were choosing to fulfil their own lust rather than the will of the Law-giver. For then (saith He) shall ye know perfectly of My doctrine, that it is of God the Father, when ye shall choose to follow His Will rather than your own. But the Will of the Law-giver and of God, is to abstain wholly from murder. Then, then (He saith) shall ye, not holden beforehand by unjust hatred, nor thrust forth in brutish guise to no seasonable anger, know clearly, whether the word of My teaching is of God, or whether I am speaking of Myself. Having therefore interwoven reproof with profit, He with justice accuses them, for that they unreasonably mock at what He teaches, though God the Father consenteth and co-willeth, or what also is true, co-teacheth and co-interpreteth. But He puts Of Myself, for, Privately and wholly severed from being after the Co-Will and Purpose of the Father. And I do not suppose any person of sound mind will think that He accuses His own words of being spurious, but says that they will never be otherwise than in accordance with the Will of God the Father. For He speaks by His own Word and Wisdom, His Own Offspring; but That speaks not at all diversely from Himself, for how could It?

He gives this clear proof that He is not working for His own glory through His teaching: He does not use any strange words foreign to the law (for this would be to speak of Himself), but rather He is urging them to be obedient to the earlier oracles, while He removes only the unprofitable and crude shadow of the letter and persuasively transforms it into the spiritual sense that already lay hidden in types. What He says in the Gospel according to Matthew, "I came not to destroy the Law, but to fulfil," this again He indirectly suggests here. For the Gospel way of life involves only the transformation of the letter into the truth, and having reshaped the Mosaic type into what is more fitting, it possesses the knowledge of the worship in spirit. Christ therefore speaks and not of Himself, that is, nothing different from the things already foretold. For He does not push aside Moses, nor does He teach us to reject the instruction of the law, but over what had been shadowed out in type, He overlays the Truth like some brighter color. He very skillfully gains the goodwill of the Jews by offering the honor and glory to God the Father. For since the Jews, not knowing the Word who had appeared from God the Father, were supposing that the Law had been given by the Father only, He reasonably affirmed that the Father was glorified by the keeping of the Law, and suffered the opposite if it were not kept as it should be. But even though the Son is a partaker of the glory of the Father, and God the Father had spoken to Moses through Him, He still agrees with their opinions in an economical manner. But in that He speaks nothing of Himself that does not agree with the law, He confesses that it is certainly not His own glory that He is zealous to build up, but that which is due to the Law.

He giveth this evident proof that He doth not labour for His Own glory by His teaching, that He does not use any strange words and foreign to the law (for this were to speak of Himself), but that He is exhorting them rather to be obedient to the former oracles, while He removes only the unprofitable and gross shadow of the letter, and transforms it persuasively unto the spiritual sense, which already lay hid in types. What then He says in the Gospel according unto Matthew, I came not to destroy the Law, but to fulfil; this again He indirectly intimates here. For the Gospel polity hath but the transformation of the letter into the truth, and having transfashioned the Mosaic type unto what is more fitting, hath the knowledge of the worship in spirit. Christ therefore speaketh and not of Himself, that is, nothing diverse from the things already foretold. For He doth not put away Moses, nor doth He teach us to reject the instruction of the law, but over what had been shadowed out in type, as it were some brighter tint to overlay the Truth. Very skilfully acquiring the good will of the Jews, does He offer the honour and glory to God the Father. For since the Jews knowing not the Word that had appeared from God the Father, were supposing that the Law had been given by the Father only, with reason did He affirm that He was glorified by the keeping of the Law, and endured the contrary if it were not kept as it ought. But even though the Son is partaker of the glory of the Father, and through Him had God the Father spoken to Moses, He yet assents to their opinions economically. But in that He speaks nothing of Himself that does not agree with the law, He confesses that not surely His own glory is it that He is zealous to build up, but that due to the Law.

Beyond this, we should also notice something else. For indirectly and subtly, He criticizes the Jews who are falling into the very things they ignorantly condemn, and who are accustomed to seize glory for themselves rather than for God the Lord of all. Let me explain how. By abandoning the commandments of the law, they each turned to what pleased them, teaching, as it is written, human commandments as doctrines. For Christ rightly convicts them of being transgressors and of sinning against the Lawgiver himself, because they persuaded their listeners not to live according to His ordinances but rather to follow their own teachings. Therefore, even though Christ still speaks in general and absolute terms when He says, "He that speaketh of himself seeketh his own glory," He is reproving the diseased madness of the Pharisees, because by choosing to speak their own words rather than God's, they are stealing the glory of the Lawgiver and transferring to themselves what is due to God, and from this they do not shrink from eventually seeking to kill Him. For this reason especially He convicts them of transgression, since they excuse themselves by pretending to be zealous to keep the law and thereby honor God the Father.

Besides this, this too must be observed. For indirectly and darkly, He finds fault with the Jews who are falling into those very things which they ignorantly blame, and are accustomed to snatch at glory for themselves rather than God the Lord of all: and how, I will tell. For they falling away from the commandments of the law, were borne each to what liketh him, teaching, as it is written, for doctrines the commandments of men. For this again well does Christ convict them as transgressors, and as sinning against the very Law-giver, in that they persuaded their hearers not to live after His ordinances, but rather to give heed to their doctrines. Therefore, albeit Christ says still indefinitely and absolutely, He that speaketh of himself seeketh his own glory, He is reproving the disease of the madness of the Pharisees, in that through their chusing to speak rather their own words, they are stealing the glory of the Lawgiver, and transferring to themselves the things due to God, they thence shun not at length to seek to kill Him. On which account specially convicts He them of transgressing, excusing themselves duly under the pretence that they were zealous to keep the law, and thereby honour God the Father.

Christ says that whoever seeks the glory of the one who sent him is true, and there is no unrighteousness in him. By contrast, whoever does not seek God's honor but his own is not true, but extremely unjust. He is not true because he slanders the Law and substitutes his own will in its place. He is also extremely unjust because he pushes aside the righteous judgment of the Lawgiver and places his own above his Lord's. Christ, therefore, is righteous and true, guilty of none of these charges.

But he that seeketh (saith He) His Glory That sent Him, This one is true, and no unrighteousness is in Him. As he who doth not seek rather the honour of God but his own, is not true, but most exceedingly unjust: for he is not true, seeing he slandereth the Law, and bringeth in his own will in its place; most unjust too, in that he thrusteth aside the righteous judgment of the Lawgiver, and putteth his own above his Lord's. Righteous then and true is Christ, obnoxious to none of the aforesaid charges.

Through many approaches, the Saviour's teaching comes to one goal. In what came before, He indirectly criticized (as was appropriate) the Pharisees who thought they should not obey the commands from above but introduce their own opinions instead, and who were eager to gain honor from those under them rather than offering it to the Lord of all, diverting it to themselves instead—because of this, they were daring to transgress more freely. Now He prepares for them, in another and most severe way, an open and unveiled rebuke at last. Since He was condemned for breaking the sabbath and endured the most unjust accusation of lawlessness for this, He convicted them not just of individually transgressing the law, but showed that the entire Jewish nation had made Moses' law worthless. For tell me (He says), you who condemn the man who is eager to show mercy on the sabbath day, who have passed the foulest judgment on those who do good, and freely condemn the compassionate—has not the commandment not to murder been given to you by Moses, whom you admire? Did you not hear him say, "Do not kill the innocent and righteous"? Why then do you grieve even your own Moses by so readily transgressing the Law that was given through him? The proof and clear evidence of this is that you persecute Me, who have done no wrong, and are unjustly eager to kill Him who can never be accused of anything that would deserve this.

By many devices cometh about the discourse of the Saviour to one aim. For having in the preceding, indirectly blamed (as was meet) the Pharisees who supposed that they ought not to obey the commands from above, but to introduce their own opinions, and were zealous rather to gain honour from those under them, and did not offer it to the Lord of all, but diverted it to their own persons, that thence they were daring to transgress more freely:—-He again, in other and severest wise, prepares for them open at length and unveiled reproof. For He being condemned for breach of the sabbath, and enduring the most unjust accusation of lawlessness for this, convicted them not of individually transgressing the law, but that the whole nation of the Jews had made the law of Moses of no account. For tell Me (He saith) ye who condemn the man who is zealous to shew mercy on the sabbath day, who have passed foullest censure upon those who do well, and freely condemn the compassionate, hath not the commandment not to murder been delivered you by Moses, whom ye admire? did ye not hear him say, The innocent and righteous slay thou not? why then do ye grieve even your own Moses, by so readily transgressing the Law that was appointed through him? An argument and clear proof of this, is that ye persecute Me who have done no wrong, and are unjustly eager to slay Him who can never be accused of that whereby He should suffer this.

Jesus' words here are very sharp, and in them He severely attacks the mad foolishness of the Jews. He shows that those who rush headlong, as it were, to condemn Him for breaking the Sabbath are themselves transgressors and murderers, and for this reason they fall into the worst of all sins. He practically cries out: "I healed on the Sabbath day a paralyzed man who had fallen into a bitter and incurable disease and who was worn out with intolerable weakness. But for doing good, I am condemned as if I had committed the worst of crimes, and because of this you have decided to murder Me. What kind of punishment, then, can be devised for you that matches such monstrous deeds? Look, you yourselves are also breaking the law, but your way of breaking it is not the same as what you accuse Me of. Unlike Me, you are not persuaded to do this as people doing good, but with a view to murder, which is worse than all transgression. How then does Moses support you in these things—Moses, on whose account I, though I am a Savior, am condemned? Did he not give you the law about this? Do you not trample on My word and yet ignore your own transgression by unjustly plotting murder?" Christ might well say such things to the ungodly Pharisees. But for the moment He separates the law from His own person, even though He Himself is the Lawgiver, and attributes it instead to the Father alone. By doing this He especially shames into silence the shameless Jews, among whom the Father was considered greater than He. For, as we have often said, they did not yet acknowledge that He is God by physis, nor did they yet understand the deep mystery of the economy with flesh, but rather admired the glory of Moses.

Very pointed then is the Saviour's discourse and most severely herein does He attack the mad folly of the Jews, and shew that they who fall as it were with unbridled course unto condemning Him for His transgression of the sabbath, shew themselves transgressors, and chusers of murder, and for this cause alone fall into the worst of all sins. He all but cries aloud, The paralytic who had fallen into a bitter and incurable complaint, and who was spent with weakness at length intolerable, I have healed on the sabbath day: but for My well-doing, I am condemned as though I had been taken in the worst of crimes, and for this ye determined murder against Me. What manner of punishment then (He says) shall be devised for you commensurate with such monstrous deeds? for lo, yourselves too are transgressing the law; but the mode of your transgressions, is not of like nature with the charges against Me. For not as well-doers, like Me, are ye persuaded to do this, but with a view to murder, which is worse than all transgression. How then is Moses with you in these things, on whose account I, though a Preserver, am condemned? did not he appoint you the law concerning this? do not ye again, while trampling on My Word, ignore its transgression, by devising murder unjustly? Such things then might Christ well say to the ungodly Pharisees. But He abstracts the Law for the present from His Own Person, although He is Himself the Lawgiver, and attributes it as it were to the Father Alone, by Him specially shaming into silence the shameless Jews, among whom He was considered greater than He. For, as we have often said, they did not yet acknowledge that He is God by Nature, nor did they yet know the deep mystery of the economy with Flesh, but admired rather the glory of Moses.

They feel the accusation, and stung by the harsh words directed at them, they turn to denial. They do not actually reject their murderous plan, but they diligently work to remove the appearance of breaking the Law—the boast of the Pharisees that is only superficial. This is why Christ used to call them whitewashed tombs as well: outwardly covered with the beauty of skillful decoration, but inside full of the corruption of the dead. But I think they say these things to remove His fear of expecting to suffer anything. They are not truly assuring Him that He will not suffer, but drawing Him out into reckless confidence, and trying to persuade Him not to take care to hide from them. For then it would be easy to plot against Him, or so they thought. They were speaking in ignorance, not knowing the One they were persecuting. They foolishly thought He would be vulnerable to their wickedness even if He did not want to suffer, and that He would be caught like someone who did not know the thoughts hidden in their minds. The result of their stubbornness, then, is their denial and another kind of blasphemy against Christ. For by the very things they use to reject His words as untrue, they condemn Him as a liar, adding sin to their sin, as it is written.

They feel the charges, and hit by the bitter words thence proceeding, they betake themselves to denial, not actually repudiating their murderous design, but only with all diligence putting from them the appearance of breaking the Law, the boast of the Pharisees in appearance only. Therefore was Christ wont to call them whited sepulchres also, outwardly clad in the beauty of the ingenuity of art, but within full of the uncleanness of the dead. But I suppose that they say these things to take away fear as to His expecting to suffer anything, not truly giving Him an assurance that He will not suffer, but drawing Him forth unto a hazardous confidence, and thinking to persuade Him not to be zealous to be hid from them. For then it would be no hard matter to plot against Him, at least as they supposed. For they ignorantly deemed, not knowing Him That was persecuted, that He would be obnoxious to their perverseness, even though He willed not to suffer, and would be caught, like one of those who knew not the thought that lay hid in their minds. The fruit then of their stubbornness is their denial, and another kind of blasphemy against Christ. For by what things they endeavour to repel His words, as untrue, they condemn Him as a Liar, adding iniquity to their iniquity, as it is written.

We will read the verse as a question, with a comma and a full stop. But we will not ignore the subtle meaning of the word, which is filled with a most wise plan. For notice how when Christ tells the Jews about His loving-kindness to the paralyzed man, He does not say carelessly, "I have healed the man on the sabbath day, and do you therefore marvel?" but more cautiously and far more carefully, He says, "One work I did," soothing the inappropriate anger of the crowd. For it was quite likely that they, wounded by the transgression against the sabbath, would even now attempt to stone Jesus. For lacking wise judgment, according to the Greek poets, and quick to anger is always the crowd, both applying the gentlest agreement to whatever it wants to, and easily stirred up like a bull to intolerable boldness, it is caught more readily than it should be in bold undertakings that lead to dreadful ends. Therefore, having put away all boasting for their benefit, He uses the gentlest words and with great moderation He says, "One work I did, and do ye all marvel?" On account of this one work (He says), although it was done for the salvation and life of the helpless man, do you condemn the mighty Worker of it, as though for truly heinous offenses, and looking only to the honor of the Sabbath, do you not give wonder to the miracle (for this indeed would have been more fitting), but because the commandment of the law has been broken according to your foolish imagination—for no slight or worthless reasons, but for the salvation and life of a man—you are unreasonably angry, when you ought rather to praise Him Who is clothed with such great and God-befitting power? Untaught then by these things also are the people of the Jews proven to be, spending excessive astonishment upon the man who was healed, and not rather offering it to Christ Who miraculously preserves.

We will read the verse, as a question, with a comma, and a full stop. But we will not be ignorant of the subtle meaning of the word, replete with a most wise economy. For observe how on relating to the Jews His Loving-kindness to the impotent man, He does not say unguardedly, I have healed the man on the sabbath day, and do ye therefore marvel? but more cautiously and far more heedfully, He says, One work I did, soothing the unseasonable anger of the multitude; for it was not unlikely, that they, cut by the transgression against the sabbath, would even now attempt to stone Jesus. For indiscreet of counsel, according to the Greek poets, and prone to anger is ever the multitude, both applying gentlest accord to whatsoever it is minded to, and easily excited like a bull unto intolerable daring, it is caught more apt than it ought in daring undertakings to dreadful ends. Having therefore put away all boast for their profit's sake, He makes use of the gentlest words and with exceeding moderation He says, One work I did, and do ye all marvel? On account of this one work (He says) although it was wrought for the salvation and life of the prostrate, do ye condemn the mighty Worker thereof, as though for offences truly heinous, and looking only to the honour of the Sabbath, accord not wonder to the miracle? (for this indeed would have been more fitting) but because the commandment of the law has been broken according to your foolish imagination, for no slight or worthless reasons, but for the salvation and life of a man, ye are unreasonably angry, when ye ought rather to praise Him Who is clad with so great and God-befitting power. Untutored then by these things also are the people of the Jews proved to be, expending undue astonishment upon the man that was healed, and not rather offering it to Christ Who miraculously preserveth.

But we must understand that when He addressed the Israelites and said, "One work I did, and do ye all marvel?" He was again indirectly rebuking them and revealing something like this: Because of this one offense of Mine—according to your view—you marvel at My purpose, as if I were brazenly pushing aside the Lawgiver. Then how do you think God feels toward you, who do not offend against the Law just once, but think nothing of transgressing it in the very matters for which you judge others?

But we must know, that He, in addressing them of Israel and saying, One work I did, and do ye all marvel? again indirectly reproves and makes known something of this kind. For on account of this one (according to you) offence of Mine (He says) ye marvel at My purpose, as though I were bold to thrust aside the Lawgiver: then how deem ye that God feels towards you, who not once merely offend against the Law, but make nothing of transgressing it, in matters for which ye judge others?

The word is profound, and the meaning of the text is hard to grasp, but it will become clear through the grace of Him who gives understanding. After using many arguments to counter the ignorance of the Jews, and teaching them in various ways that they should not become unreasonably angry about breaking the sabbath since the Son of man is Lord of the Sabbath day, He finally achieved no good result because of the stubborn refusal of His hearers to listen. So He moves on to another approach in His plan and tries to show clearly that the hierophant Moses himself, the minister of the Law, broke the Law of the sabbath because of circumcision, which had been passed down from the custom of the fathers even to his own time. In this way Moses too could reasonably be shown to be an observer of the custom of the fathers. And since God works on the sabbath, Christ also reveals Himself as a worker and maintains that it is in no way a transgression of the sabbath, because He is always like-minded with the Father. That is why He said, "My Father works until now and I work." So He says, in order that you may not be amazed as at something strange and utterly shocking when you see Me working on the sabbath day, Moses has given you circumcision on the sabbath, and he was the first to break the Law concerning it. And why? He did not think he would be doing right to dishonor the Law given to the Fathers and their custom for the sake of the sabbath day. Therefore a man is circumcised on the sabbath day as well. But if Moses considered that he should honor the custom of the fathers and placed that above honoring the sabbath, why are you pointlessly troubled by Me and amazed at Me as though I were someone who carelessly transgresses the Law out of contempt for it? Yet I work equally with the Father and always agree with Him in every purpose, and since He works on the Sabbath day, I rightly refuse to be idle on it. He says that Moses gave them circumcision, although it was not from him according to what has just been said, but from the fathers, because the ordinance of circumcision was given to the fathers, but its rituals were more specifically and clearly arranged by Moses. For our forefather Abraham was circumcised, but not on the eighth day, nor were a pair of turtledoves or two young pigeons offered for him according to the rituals of Moses.

Of deep meaning is the word, and hard to be reached the purpose of the text, but it will be manifest through the grace of Him That illuminateth. Defeating then by many words the uninstructedness of the Jews, and manifoldly teaching them that they ought not to go off to unseasonable wrath on account of the breach of the sabbath, by reason the Son of man is Lord of the Sabbath day: but having at length attained no good effect by reason of the ill-counsel of the hearers, He passes on to another mode of economy, and endeavours to shew clearly that the hierophant Moses himself, the minister of the Law, brake the Law of the sabbath on account of the circumcision, which had extended from the custom of the fathers even unto his own times, that he too might with reason be shewn to be an observer of the custom of the fathers, and since God works on the sabbath, therefore He revealing Himself too as a worker holds that it is in no wise a transgression of the sabbath, by reason of His being ever like minded with the Father. Wherefore He also said, My Father worketh hitherto and I work. In order then (He saith) that ye, beholding Me working on the sabbath day, may not marvel as at some strange and most monstrous thing, Moses hath given you circumcision on the sabbath, and he was beforehand in breaking the Law respecting it. And why? He did not think he should be doing right, in dishonouring the Law given to the Fathers, and their custom, on account of the sabbath day. Therefore a man is circumcised on the sabbath day too. But if Moses considered that he ought to honour the custom of the fathers, and made that superior to the honour of the sabbath, why are ye vainly troubled at Me, and marvel at Me, as though I were one of those wont heedlessly to transgress the Law, out of contempt for the Law? albeit (He says) I work equally with the Father, and ever agree with Him in every purpose: and since He works on the Sabbath day, well do I refuse to be idle thereon. He says that Moses gave them, circumcision, although it was not of him according to what has been just said, but of the fathers, because the ordinance of circumcision was given to the fathers, but its rites were more definitely and clearly ordered by Moses. For our forefather Abraham was circumcised, but not on the eighth day, nor was a pair of turtle doves or two young pigeons offered for him, in accordance with the rites of Moses.

If a man receives circumcision on the sabbath day so that the law of Moses will not be broken, are you angry at Me because I made an entire man well on the sabbath day?

23 If a man on the sabbath day receive circumcision that the law of Moses should not be broken, are ye angry at Me, because I made a whole man well on the sabbath day?

This verse is hard for many people to understand and its structure is not very clear. So let me explain that first. I will read it piece by piece, rearranging the verse's structure, because this will help you understand its meaning clearly. If a man receives circumcision on the sabbath day (He says), are you angry at Me—so that the law of Moses should not be broken—because I made a whole man well on the sabbath day? For a man does not receive circumcision on the sabbath day in order that the Law of Moses not be broken. In fact, it is broken when the sabbath is set aside for circumcision. As we taught earlier, or rather as the Saviour Himself said, circumcision does not come from Moses but from the patriarchs. So because of the circumcision that comes from the patriarchs, the Law of Moses is broken—I mean the law concerning the sabbath. Therefore we must connect the phrase "that the Law of Moses should not be broken" to our Saviour's words. For He says, are you angry at Me, so that the Law of Moses should not be broken, because I made a whole man well on the sabbath day? The question of how to divide the sentence has now been settled. We must move on to interpreting what these things signify, even though they are extremely difficult to understand. Circumcision (He says) is a way of caring for a man, and it takes precedence over the ordinance of the sabbath itself. For it was necessary that the wound be healed. What then is the obstacle, or how can the ordinance of the sabbath reasonably prevent healing the whole body, since it already permits without blame its being broken for a partial and minor healing? For a man is circumcised and healed of the wound without blame on the Sabbath day. So you are indignant for no good reason (He says), accusing the One who does better things of breaking the Law, when the law is not troubled by being set aside by Moses for a minor circumcision. Through these things an argument is woven together, persuading them to agree that they should not be pointlessly annoyed, since Moses had already been a type of this. Yet they foolishly thought they should defend Moses, and ignoring his law, were rushing headlong toward the duty of committing murder.

The verse is unintelligible to the many and not very clear as to its subdivisions; we will therefore speak of that first. We will therefore read it bit by bit, changing the structure of the verse; for thus you will clearly understand the meaning. If then (He says) a man on the sabbath day receive circumcision, are ye angry at Me, that the law of Moses should not be broken, because I made a whole man well on the sabbath day? For a man does not receive circumcision on the sabbath day, that the Law of Moses be not broken: for it is broken when the sabbath is made void by circumcision. For as we taught before, yea rather as the Saviour Himself said, circumcision is not of Moses but of the fathers. So that by reason of the circumcision from the fathers, the Law of Moses is broken, I mean that respecting the sabbath. Therefore we must connect the words, that the Law of Moses should not be broken, to our Saviour's words: for He says, are ye angry at Me, that the Law of Moses should not be broken, because I made a whole man well on the sabbath day? The case of the sub-division then has been now herein settled, we must go to the interpretation of the things signified too, even though they are exceedingly hard to understand. Circumcision, then (He says) is a way of taking care for a man, and it surpasses the ordinance itself of the sabbath. For it was of necessity that the suffering should be made whole. What then is the hindrance, or how will the ordinance of the sabbath reasonably stand in the way of healing the whole body, since it permits already without blame its breach by a partial and slight healing? for a man is circumcised and healed of the wound without blame on the Sabbath day. Vainly then (He says) are ye indignant, to the Worker of the better things objecting the transgression of the Law, when the law is not grieved at being put aside by Moses for a petty circumcision. By these things is enwoven an argument, persuading them to agree that they ought not vainly to be annoyed, since Moses had already been a type thereof, whom they foolishly thought they ought to take the part of, and making no account of his law, were being hurried off to the duty of committing murder.

The Law, He says, which you are so eager to defend, and for which you were stirred to fierce anger, openly declares, "You shall not respect persons in judgment, for the judgment is God's." You who condemn Me as a transgressor because of the Sabbath, and decide it is right to be angry about this, do you care for the honor of the Law? Then take shame at this message: "Judge not according to the appearance, but judge righteous judgment." For if you clear Moses of transgression, and rightly consider that he bears no condemnation for this, even though he breaks the ordinance of the Sabbath for the sake of circumcision, which comes from the fathers, then free the Son from blame as well, Who always agrees with the mind of the Father, and approves His will, and whatever things the Father does, these the Son is accustomed to do likewise. But if you condemn the Son only, and do not condemn Moses, although he is involved, He says, in the same blame that you suppose I am involved in because of the Sabbath, how will you not be found trampling on the Divine Law, and be caught insulting the decrees from above? By showing favoritism to some, you corrupt the command to judge righteousness, and you make the one you honor out of respect for persons superior to the Divine commands.

The Law (He says) which ye are so zealous to take the part of, and for the sake of which ye were kindled even unto fierce wrath, openly cries aloud, Ye shall not respect persons in judgment, for the judgment is God's. Ye then who condemn Me as a transgressor on account of the sabbath, and decide that it is most fitting to be angry at this, do ye care for the honour of the Law, take shame at the message, Judge not according to the appearance, but judge righteous judgment. For if ye put Moses forth from transgression, and rightly consider that he has no portion of condemnation for this, albeit he breaketh the ordinance of the sabbath on account of circumcision [which is] of the fathers, do ye free from blame the Son too Who ever agreeth with the mind of the Father, and approveth His will, and whatsoever things He doeth, these likewise is He too wont to do. But if ye condemn the Son only, and do not condemn Moses, although he is involved (He saith) in equal blame to that wherein ye suppose that I too am involved on account of the sabbath, how will ye not be found to be trampling on the Divine Law, and be taken insulting the decrees from above, out of respect to some corrupting the command to judge righteousness, and rendering superior to the Divine commands him to whom ye transgressing pay reverence from respect of persons?

The wise listener should note once again the remarkable skill of our Savior Christ. When accused of breaking one Law, He convicts them as transgressors through many arguments, practically speaking the Gospel words: And why do you look at the speck in your brother's eye, but do not consider the beam in your own eye? It is an evil thing, then, to condemn others. For in whatever matter a man judges another, he condemns himself, as it is written. Therefore the Savior Himself also said, Judge not and you shall not be judged, condemn not and you shall not be condemned. And we say this regarding ourselves: for Christ will never become a transgressor by changing His own Laws to whatever He wills, and covering over with the beautiful truth the shadows of the Law, so that at last the things commanded in a more fleshly sense to those of old may be changed into a spiritual interpretation.

Let the wise hearer observe again the wondrous skill of our Saviour Christ. When accused of the breach of one Law, He convicts them as transgressors by very many arguments, all but uttering the Gospel words. And why lookest thou at the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? An evil thing then is it to condemn others. For wherein a man judgeth another, he condemneth himself, as it is written. Wherefore by the Saviour too Himself was it said, Judge not and ye shall not be judged, condemn not and ye shall not be condemned. And this we say in respect of ourselves: for Christ will never become a transgressor by changing His own Laws to whatsoever He will, and overlaying with the fair beauty of truth the shadows of the Law: that at length, the things enjoined in a more carnal sense to them of old, may be changed into a spiritual interpretation.

But since our discussion, which began with the mention of the sabbath, has moved on to circumcision, I think that anyone who truly seeks wisdom will gain no less benefit than is appropriate by clearly understanding what the seventh-day rest means, what is signified by circumcision on the eighth day, and by learning in addition why circumcision is received on the sabbath itself, refusing to maintain the legal rest. By properly examining each point as well as I can, I will try to make it clear. The first topic will be that of the seventh day, or sabbath, and its rest, for this way the investigation of what follows will be most fitting. Therefore, let us examine the first appointed law on this subject—how and in what manner it came about.

But since our discourse, which was upon the mention of the sabbath, hath flowed into that of the circumcision, I think that not less profit than is due will accrue to the true searcher after wisdom, through his clearly beholding, what the seventh day rest means, what again is signified by the circumcision on the eighth day, and by his learning in addition, why circumcision is received on the sabbath itself, not enduring to keep the legal-rest: rightly examining each point, as well as I can, I will endeavour to make it clear. The first consideration will be that of the seventh day, or sabbath, and its rest. For so will the enquiry into what follows be most convenient. Therefore let us enquire into the first appointed law on this subject, how and in what manner it arose.

When God brought Israel out of slavery in Egypt to their original and ancient freedom through the hand of the all-wise Moses, and having miraculously brought them through the middle of the sea with feet somehow dry and unwetted, He commanded them to hurry on to the land of promise. At length, requiring them to purify themselves beforehand and cleanse themselves, He called them to an assembly at Mount Sinai. Having descended upon it in the likeness of fire, He gave them laws for salvation, saying, "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods but Me. You shall not make for yourself any image or any likeness that is in heaven above or that is in the earth beneath or that is in the water under the earth. You shall not worship them or serve them, for I am the LORD your God, a jealous God." For it was fitting—it was fitting—to begin the establishment of what was profitable from this point, and first to initiate those who had given themselves to the service and obedience of God with the teachings of divine knowledge. For knowledge of God is the root of all virtue, and the foundation of piety is faith. Therefore, having revealed Himself and, as it were, made Himself known by saying, "I am the LORD your God," and having first produced faith in them through knowledge, and having completely forbidden the making of an image and the worship of falsely-called gods, He shows that their transgression will not go unpunished, and sets before them the punishment for turning aside, crying out, "You shall not take the Name of the LORD your God in vain"—that is, you shall not attach the divine and most awesome Name to a worthless idol. For the LORD, He says, will not hold guiltless the one who takes His Name in vain. Having then said that anyone who chooses to worship another and enroll himself under a false god will be guilty of no small transgression, and having threatened them accordingly as people newly brought to the faith and having a weaker understanding, He adds in order, and as it were establishes a second law, saying, "Remember the Sabbath day to keep it holy: six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God. On it you shall not do any work." Then, helpfully showing whom they will imitate in doing so, He says, "For in six days the LORD made heaven and earth and the sea and all that is in them, and rested the seventh day. Therefore the LORD blessed the seventh day and made it holy."

For when God brought Israel out of the bondage in Egypt unto their original and ancient freedom, by the hand of the all-wise Moses, and having miraculously brought them through the midst of the sea, with foot somehow dry and unwetted, commanded them to hasten on unto the land of promise, at length, accustoming them of necessity to purify themselves beforehand and cleanse themselves, He called them to an assembly in mount Sinai: and having descended upon it in the likeness of fire, He gave them decrees unto salvation, saying, I am the LORD thy God, Which brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods but Me. Thou shalt not make unto thee any image nor any likeness that is in heaven above or that is in the earth beneath or that is in the water under the earth, thou shalt not worship them nor serve them, for I am the LORD thy God, a jealous God. For it was fitting, it was fitting thence to commence the ordinance of what was profitable, and first to fore-initiate with the doctrines of Divine knowledge, them who had once given themselves to the service and obedience of God. For knowledge of God is the root of all virtue, and the foundation of piety is faith. Having therefore revealed Himself, and as it were made Himself manifest by saying, I am the LORD thy God, and having first wrought in them faith by knowledge, and having wholly interdicted the making of an image and the worship of falsely-called gods, He shews that their transgression will not be unpunished, and sets before them the punishment of turning aside, crying, Thou shalt not take the Name of the LORD thy God in vain, that is, thou shalt not put about a vain idol the Divine and most dread Name: for the LORD (He says) will not hold him guiltless that taketh His Name in vain. Having then said that he shall be guilty of no slight transgression, who shall please to worship another, and to enrol himself under a false god, and having threatened them accordingly, as people newly brought to the faith and having a feebler understanding, He adds in order, and as it were establishes a second law, saying, Remember the Sabbath day to keep it holy: six days shalt thou labour and do all thy work, but the seventh day is the Sabbath of the LORD thy God, in it thou shalt not do any work. Then profitably shewing Whom they will imitate in so doing, He says, For in six days the LORD made heaven and earth and the sea and all that in them is, and rested the seventh day: wherefore the LORD blessed the seventh day and hallowed it.

What then (someone will say) did the ordinance of the Sabbath mean? Or why, after the threat against transgressors, was a second and similar law immediately introduced? To this we say that it was right not only to threaten transgressors that they would undergo dreadful sufferings, nor to establish Israel in piety by fear alone (for service motivated by fear is rather slavish in nature), but to show what they will share in and what end they will reach if they are firmly fixed in love toward Him. He therefore defines and gives them, as if in a type, the promise of future good things. For the law has a shadow of the good things to come, as it is written, and its form is shown to be a preparatory exercise for the truth. For He commands them to rest on the last day of the week, that is, the Sabbath, and to cease from all work and set it aside, and to practice rest on that day, signifying by this the rest and enjoyment that will belong to the saints at the completion of the ages, when they have ended their life in the world and have washed away the sweat of their good works, and those who are in Christ will live a life without toil and free from all weariness, according to what is spoken concerning them by the mouth of the prophet: for they shall forget their former tribulation, and it shall not come into their heart, but everlasting joy shall be upon their head, for upon their head praise, and joy shall take hold on them, sorrow and grief and sighing are fled away. They too, imitating the Creator who ceased and essentially rested from the labors of creation, will cease from their labors in this life, attaining the delight to be given by Christ at the end of the ages. And I think that the appointed rest on the Sabbath points toward this end.

What then (will a man say) did the ordinance of the Sabbath purport? Or why, after the threatening against transgressions was a second and similar Law straightway introduced? To this we say, that it was right not only to threaten trangressors that they should undergo dreadful sufferings, nor by fear alone to stablish Israel unto piety (for the service of fear is of a more slavish sort) but to shew of what they will be partakers and to what end they will come, who are firmly fixed in love to Him. He defines therefore, and gives them as in type the promise of the future good things. For the law hath a shadow of the good things to come, as it is written, and its form is shewn to be an exercise preparatory to the truth. For He commands them to rest on the last day of the week, that is, the sabbath, and to cease from all work, and give it over, and to practise rest thereon, signifying thereby the rest and enjoyment that should be to the saints at the completion of ages, when they having ended their life in the world, and having cleansed away the sweat of their good works, they who are in Christ shall live the life without toil and free from all weariness, according to that which is spoken concerning them by the mouth of the prophet: for they shall forget their former tribulation, and it shall not come into their heart, but everlasting joy shall be upon their head, for upon their head praise, and joy shall take hold on them, sorrow and grief and sighing are fled away. They too imitating the Creator who ceased and all but rested from the toils of creation, will cease from their labours in this life, attaining unto the delight to be given by Christ at the end of ages. And to this end I think that the appointed rest on the sabbath tends.

But note how the Lawgiver says negatively, "You shall not worship any other gods," but when giving the related commandment about the sabbath which follows it, He says, "Remember"—and why? Because the time for not worshipping other gods was now past (for this is why He immediately commanded them to be diligent about this), but through memory it was possible to behold things to come and to see beforehand in thought what was already outlined in types. We must also notice this: After He had firmly established our position regarding our faith, He immediately adds the memorial of the promise at the end of ages, and then ordains the remaining laws—"Honor your father and your mother," "You shall not kill," and so on. This is so that we may not think we are justified by works, nor look for the ungrudging generosity of God as the fruit of our own labors, but that we shall have it through faith. Therefore, before the laws of godly conduct, grace has immediately entered in as the neighbor to our faith in the good things in hope.¹²¹²

But note how the Law-giver says negatively, Thou shalt not worship any other gods, but on giving the kindred commandment about the sabbath which follows it, He says, Remember, and why? Because the time for not worshipping other gods was now gone by (for therefore He immediately commanded them to be diligent about this) but by means of memory it was possible to behold things to come, and to see aforehand in thought what was already limned in types. We must moreover notice this too. For when He had well enforced our position with regard to our faith, He straightway adds the memorial of the promise at the end of ages, and then ordains the remaining laws, Honour thy father and thy mother, thou shalt not kill, and so on: that we may not think we are justified by works, nor look for the ungrudged bounteousness of God as the fruit of our own toils, but that we shall have it of faith. Therefore before the laws of godly conversation, grace hath straightway entered in as the next neighbour to our faith of the good things in hope.¹²¹²

The sabbath rest represents the life of the saints in rest and holiness, when they have finally put off everything that troubles them and ceased from every labor, and will delight in the good things from God. The blessed Paul, when he spoke to us about these matters and carefully examined the nature of the people's rest, says this: "And to whom swore He that they should not enter into His rest, but to them that believed not? And we see that they could not enter in because of unbelief." Since some were supposing that the land of rest was the one into which those who came out of Egypt entered—although that land is taken as a type of the one that shall be given to the saints by Christ, which David called the land of the living—the wise Paul tries to show that what was then given as an inheritance to the children of Israel by Joshua's command was a type of what is yet to come. He carefully proves that these things are taken as a type of the truth, bringing a compelling argument for what he says. He writes: "Seeing therefore it remaineth that some enter therein, and they to whom it was first preached entered not in because of unbelief, He again limiteth a certain day, saying in David, To-day, after so long a time: as it is foresaid To-day if ye will hear His Voice, harden not your hearts, as in the provocation; for if Jesus had given them rest, then would He not afterward have spoken of another day." Do you see how carefully he dismantled the obvious objection? For someone arguing from a Jewish perspective might immediately say, "What are you saying, excellent sir? Didn't Joshua bring the people into the promised land? Didn't they rest and keep sabbath in it?" "Yes," he says, "but as a type and imitation of the true rest." For if God's grace and the measure of His promise are fulfilled only in these things, and if Israel's hopes have been completed in them, and if the letter of the law signifies nothing beyond this, then how is it that another period of rest is described by blessed David, long after Joshua, as though Joshua had not given them rest? Wisely and skillfully, after showing that the historical events are a type and image of spiritual things, Paul reveals the still hidden interpretation of the sabbath, adding: "There remaineth therefore a rest to the people of God; for he that is entered into his rest, he also hath ceased from his own works, as God did from His." How can it not be clearly understood from this that the mind of the saints knows that resting from toils—that is, from our labors—is the sabbath-keeping, when the bright company of the saints will delight in the good deeds they previously performed in this life, following the pattern of the Creator of all things, who rested and rejoiced on the seventh day? As Wisdom says in the book of Proverbs, "I was she in Whom He delighted: daily rejoiced I before Him at every-time, when He was rejoicing on having completed the earth, and was rejoicing in the sons of men." Therefore (for I will return to the original subject and summarize the direction of the whole discussion), the sabbath rest signifies the toilless life of the saints. For at that time all good things will be given to the saints by God without toil, and we will not then commit sin, which is the foundation of evils, because it will perish completely from us, root and branch, along with the one who used to sow it in us, as it says: "No lion shall be there, nor shall ought of evil beasts go up thereon, but a pure way shall be there, and it shall be called, An holy way." Indeed, the mind of the saints will retain all good things without toil. Therefore the man who gathered sticks on the sabbath day died by stoning, having violated the truth represented in the type. For after we have ceased and arrived at that rest, we will never abandon that admirable and illustrious habit of virtue, as they left their tent, nor will we collect sin anymore, which is the fuel and mother of fire, as that man collected wood through his extreme foolishness, not understanding the types that point to the truth. So he was stoned with senseless stones, being himself caught in great senselessness, with the character of his behavior inscribed in his punishment. That we will not then commit any terrible sin is therefore clear, nor will we attain what is profitable by sweat; and this is shown as if in shadow in the books of Moses. For God rained down the manna like dew upon the children of Israel in the wilderness, and gave them angels' bread, as it is written, and then He established a law concerning it through the wise Moses. For Moses proclaimed: "Eat to-day: for to-day is a sabbath unto the Lord, ye shall not find it in the field. Six days ye shall gather, but on the seventh day, which is the sabbath, in it there shall be none." He hints that before the completion of the ages it is appropriate that we gather with toil what profits and nourishes us unto everlasting life, just as they, traveling through the vast wilderness, gathered manna from all directions for their food; but on the seventh day, that is, in the final end, the time for collecting what is profitable will be past, and we will delight ourselves in the things already provided, as the Psalmist says: "Thou shalt eat the fruit of thy toils."

The sabbath rest then signifies the life of the saints in rest and holiness, when they, having at length put off all that is troublous, and ceased from every toil, shall delight in the good things from God. And verily the blessed Paul, when he discoursed to us of these things, and most excellently essayed to enquire into the mode of the rest of the people, saith thus, And to whom sware He that they should not enter into His rest, but to them that believed not? And we see that they could not enter in because of unbelief. For since certain were supposing that that was the land of rest, whereinto they came that came forth out of Egypt, albeit that is taken as a type of the one which shall be given to the saints by Christ, which David called the land of the living, the most wise Paul endeavours to shew, that that which was then given for an inheritance to the children of Israel by the command of Joshua was a type of that which is looked for. For that these things are taken as a type of the truth, he diligently proves, bringing an argument demonstrative of what has been said. For he saith thus, Seeing therefore it remaineth that some enter therein, and they to whom it was first preached entered not in because of unbelief, He again limiteth a certain day, saying in David, To-day, after so long a time: as it is foresaid To-day if ye will hear His Voice, harden not your hearts, as in the provocation; for if Jesus had given them rest, then would He not afterward have spoken of another day. Seest thou how diligently he overthrew the apparent objection? For one striving with Jewish arguments might straightway have said, "What then art thou saying most excellent Sir? hath not Joshua brought the people into the land of promise? did they not rest and keep sabbath in it?" "yea." (he saith) "but in type and imitation of the true." For if in these things only the grace of God and the measure of His Promise is marked out, and in them have been fulfilled to Israel their hopes, and the letter of the law signifies nothing else besides, how, as though Joshua had not given them rest, is again another period of rest marked out by blessed David although he was so long after? Wisely then and very skilfully does he, after having shewn that the historical incidents are a type and image of spiritual things, reveal the still concealed and hidden interpretation of the sabbath, adding. There remaineth therefore a rest to the people of God; for he that is entered into his rest, he also hath ceased from his own works, as God did from His. How then will it not be hence at length clearly confessed, that the mind of the saints knows that the resting from toils, i. e., those of our labours, is the sabbath-keeping, when the bright band of the saints shall delight in their good deeds before wrought in this life, after the likeness of the Creator of all things, Who rested and rejoiced on the seventh day, as Wisdom saith in the book of Proverbs, I was she in Whom He delighted: daily rejoiced I before Him at every-time, when He was rejoicing on having completed the earth, and was rejoicing in the sons of men? Therefore (for I will return again to the original subject, and will recapitulate the bent of the whole discourse), the rest of the sabbath denotes the toilless life of the saints. For without toil shall all good things be given at that time to the saints by God, nor shall we then work sin the foundation of ills, because it shall perish root and branch from us, together with him who was wont to sow it in us, according as it is said, No lion shall be there, nor shall ought of evil beasts go up thereon, but a pure way shall be there, and it shall be called, An holy way. Yea, and the mind of the saints will retain all good things without toil. Therefore he too who gathered sticks on the sabbath day died by stoning, as having wronged the truth in the type. For after having ceased, and arrived at that rest, we shall never go forth of that habit both admirable and illustrious in virtues, as they did from their tent, nor shall we any more collect sin, which is the food and mother of fire, as did that man the wood, through his exceeding senselessness, not understanding the types which point to the truth. Therefore also with senseless stones, as himself taken in much senselessness, was he stoned by the avengers, having the character of his manners inscribed in his punishment. That we shall not then commit any abominable sin, is therefore manifest, nor yet shall we by sweat attain what is profitable; and this again we shall see shewn as it were darkly in the books of Moses. For God showered down the Manna like dew upon the sons of Israel in the wilderness, and gave them angels' bread, as it is written, and then He appointed a law too respecting it by the all wise Moses. For thus did- he make proclamation, Eat to-day: for to-day is a sabbath unto the Lord, ye shall not find it in the field. Six days ye shall gather, but on the seventh day, which is the sabbath, in it there shall be none. For he hints that before the completion of the ages it is convenient that we collect with toil that which profiteth and nourisheth us unto everlasting life, as they traversing the wide wilderness, gathered together from all quarters manna for their food; but on the seventh, that is, in the final end, the time for collecting what is profitable is gone by, and we shall delight ourselves in the things already provided, according as it is said by the Psalmist, Thou shalt eat the fruit of thy toils.

God the Lawgiver, then, was not pleased with shadows but looked ahead to the very image of the things themselves. He commanded that we ought not to labor on the sabbath. But certain people despised the Law given to them about this and did not shrink from foolishly offending the Lord of all. They decided they should go out to gather manna even on the sabbath, and their daring was not just in their plans but in actual deed—they did what seemed good to them. The Lawgiver therefore found fault with them again for this and said, "How long will you refuse to keep My commandments and My law? See, because the LORD gave you this day as a Sabbath, He has given you on the sixth day the bread of two days. Stay, every man, in his place; let no man go out of his place on the seventh day." Do you see how, in shaping beforehand for us a life free from all sweat and toil in the symbolic rest, He commands them to do nothing at all on the sabbath? He does not permit them to gather, and He also commands them not to leave their house and go anywhere, nor to go forth from their own place. And what He wants us to learn from this we will explain by bringing forward a related and similar command. The blessed Prophet Jeremiah spoke to the Jews in this way: "Thus says the LORD, Keep your souls, and bear no burden on the sabbath day, and do not go out from the gates of Jerusalem. Do not carry burdens out of your houses on the sabbath day, and do not do any work. Keep the sabbath day holy, as I commanded your fathers." And what follows from this? As mentioned before, urging us to a watchful habit, he commands us to keep our own soul, for this is how our duty of hastening toward the hoped-for Sabbath-keeping will be easily accomplished. But how many good things will be revealed to those who possess this, He beautifully makes known through the introduction of the other things. He does not allow anyone to be burdened with a burden, since at that time no one will take up the heavy burden of sin. For it is the time of holiness, when our old sin, having departed into utter destruction, renews the soul of each person to an unwavering habit of virtue. Yes, and He does not allow them to go out from the gates of Jerusalem. For according to the true and orthodox doctrine, the glorious choir of the saints will dwell securely in the heavenly Jerusalem and will not go forth from the holy city, but rather will be there forever, held fast by the Divine power so as never to be able to run away from the good things once and for all given to them. For the gifts and calling of God are without repentance, according to Saint Paul. But in saying again, "You shall not go forth, every man, from his place," He seems to make this most clear. For there are many mansions with God the Father according to the Savior's word—and the holy tabernacle in all its glory fulfilled the type of this, which had ten chambers—and to each will be given, according to his deserts and in proportion to his good deeds, his dwelling place. But those who are wholly in possession of their tabernacles there will dwell there forever and will never fall from the things allotted to them by the Divine free gift. And we will bring forward a true witness of this. For the Prophet Isaiah, having clearly stated these things, speaks thus: "Your eyes shall see Jerusalem, a wealthy city, tabernacles that shall not be shaken nor removed forever." For in saying that the tabernacles in the wealthy city shall not be shaken, he shows the immutability of the dwelling and habitation there. Yes, he also says, "And do not do any work on it, but keep the sabbath day holy." As we have already often said, the time of rest and refreshment belongs to both, and it is wholly kept holy as a feast to Christ.¹³¹³

God the Lawgiver then, not taking pleasure in the shadows, but looking beforehand to the very image of the things, issued proclamation that we ought not to labour on the sabbath. But certain men having despised the Law given them about this, and not shrinking from fool-hardily offending the Lord of all, determined that they ought to go out to gather manna even on the sabbath, and not in counsels only was their daring endeavour, but in very deed they accomplished what seemed them good. The Law-giver therefore for this again finds fault with them, and says, How long chuse ye not to keep My commandments and My law? See, for that the LORD gave you this day for a Sabbath, therefore He hath given you on the sixth day the bread of two days, abide ye every man in his place, let no man go out of his place on the seventh day. Seest thou how He forming beforehand for us life free from all sweat and toil, in the typical rest, enjoins them to do nothing at all on the sabbath? For He does not permit them to. gather, and enjoins them besides, not to leave their house and go anywhither, nor to go forth from their own place. And what again He wills us to learn by this, we will set forth, bringing forward a kindred and similar command. The blessed Prophet Jeremiah spake then to the Jews on this wise, Thus saith the LORD, Keep your souls, and bear no burden on the sabbath day, and go not forth of the gates of Jerusalem, neither carry forth burdens out of your houses on the sabbath day, neither do ye any work: hallow the sabbath day, as I commanded your fathers. And what thence? Urging as aforesaid to a watchful habit, he bids us keep our own soul, for thus will oar duty of hastening unto the hoped-for Sabbath-keeping be easily accomplished. But how many good things shall be revealed to those who possess this, He beautifully makes known by the introduction of the other things. For He does not suffer any to be laden with a burden, since no one at that time will take up the heavy burden of sin. For it is the time of holiness, when our old sin having departed to utter destruction, the soul of each is renewed to a habit of virtue unwavering. Yea and He does not suffer them to go forth of the gates of Jerusalem. For according to the true and orthodox doctrine the glorious choir of the saints shall dwell securely in the heavenly Jerusalem, and shall not go forth of the holy city, but rather shall be therein for ever, held fast by the Divine power so as never to be able to run away from the good things once for all given them. For the gifts and calling of God are without repentance, according to S. Paul. But in saying again, Ye shall not go forth every man from his place, He seems to imply this most clearly. For many in truth are the mansions with God the Father according to the Saviour's word (and of this was the holy tabernacle in all glory fulfilling the type, which had ten chambers) and to each shall be given according to his deserts and proportionately to his good deeds, his abode. But they that are wholly in possession of their tabernacles there, they shall dwell there for ever, and will never come to fall from the things allotted to them by the Divine free gift. And a true witness hereof shall be introduced by us. For the Prophet Isaiah having clearly stated these things, speaketh thus, Thine eyes shall see Jerusalem, a wealthy city, tabernacles that shall not be shaken nor shall be removed for ever: for in saying that the tabernacles in the wealthy city shall not be shaken, he shews the immutability of the abode and habitation therein. Yea, he says moreover, and Neither do ye any work thereon, but hallow ye the sabbath day. As we have already often said, the time of rest and refreshment belongs to both, and it is wholly kept holy as a feast to Christ.¹³¹³

Again, we can learn from other sources that we ought to do no work on the sabbath day, but to rest and cease from everything that leads to sweat and labor. For He says in Exodus, "Six years you shall sow your land and gather in its fruits, but in the seventh year you shall let it rest and lie still." And in Leviticus, "When you come into the land which I give you, the land which I give you shall keep a sabbath to the LORD. Six years you shall sow your field, and six years you shall prune your vineyard and gather in its fruit, but in the seventh year there shall be a rest for the land, a sabbath to the LORD." For it is not the land, which is incapable of feeling toil, that He releases, nor is it really to the land that He gives this law, but He brought it about for those who possessed it, so that they should not toil, through His giving a release to the land. For in many ways He pointed out our feast in Christ, in which those who have lived in the fear of God shall hurry toward the perfect and complete liberty that is in holiness, and to the most abundant grace of the Spirit. And we shall know this again from the Mosaic commands themselves. For it says, "When your brother, a Hebrew man or a Hebrew woman, is sold to you, he shall serve you six years, and in the seventh year there shall be a release." For we who were formerly slaves to sin, and by taking pleasure in evil had in a sense sold ourselves to the devil, being justified in Christ through faith, shall rise up to the true and holy sabbath-keeping, clothed with the liberty that is through grace, and glorified with the good things from God.

Again that we ought to do no work on the sabbath day, but to rest as it were and cease from every thing that inviteth to sweat and toil, we shall know from other sources also. For He says in Exodus, Six years thou shalt sow thy land, and shalt gather in the fruits thereof, but the seventh year thou shalt let it rest and lie still. And in Leviticus, When ye come into the land which I give you, the land which I give you shall keep a sabbath unto the LORD. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof, but in the seventh year shall be a rest unto the land, a sabbath to the LORD. For it is not the land which is insensible to toil that He releases, nor yet to it doth He in reality give this law, but He brought it about to those who possessed it, that they should not toil, through His giving a release to the land. For in many ways did He point out our feast in Christ, in which they who have lived in the Divine fear shall hasten unto the perfect and complete liberty which is in holiness, and to the most wealthy grace of the Spirit. And this again we shall know from the Mosaic commands themselves. For it runs thus, When thy brother, an Hebrew man or an Hebrew woman, is sold unto thee, six years shall he serve thee, in the seventh year a release. For we who were of old slaves to sin, and by taking pleasure in evil had in some sort sold ourselves to the devil, being justified in Christ through faith, shall mount up to the true and holy sabbath-keeping, clothed with the liberty which is through grace, and glorified with the good things from God.

Having now sufficiently (as I think) and according to the power of my understanding, explained the purpose of the sabbath, we will turn our investigative effort to circumcision, which is related to it, determined to search out thoroughly from every angle what is useful. For it would be completely absurd and worthy of the greatest ridicule if someone would not gladly give every effort in exchange for knowledge of these things. What was typically expressed to them in ancient times through this practice, we will set forth spiritually according to the measure of the gift of the God of all who makes dark things clear and opens hidden and invisible treasures to us. For those who have already reached flawless understanding and whose minds are more mature may both conceive and express things far superior to these, but we will present to our hearers what comes to our mind, even if it seems to fall far short of what is fitting, not sinning against brotherly love by fearing we might seem inferior to anyone, but rather knowing the scripture, Give occasion to a wise man, and he will be yet wiser; teach a just man, and he will receive yet more. The first law concerning circumcision was established when God said to Abraham, You shall keep My covenant and your descendants after you throughout their generations; and this is My covenant, which I will establish between you and Me and your descendants after you throughout their generations: every male among you shall be circumcised, and you shall circumcise the flesh of your foreskin, and it shall be a sign of the covenant between Me and you. And he who is eight days old shall be circumcised among you, every male. But when He had established the law concerning this and had decreed that they should certainly circumcise the flesh of their foreskin, He shows that violating the law will not be without harm, showing that it is the type of a most essential mystery, for He continues as follows, And My covenant shall be in your flesh for an everlasting covenant: and the uncircumcised male whose flesh of his foreskin is not circumcised on the eighth day, that soul shall be cut off from his people; he has broken My covenant. The Divine Paul then affirmed that circumcision had been given to the patriarch as a sign and a seal of the faith which he had while uncircumcised. For it was his aim (it seems) and zealous effort to show that the calling and righteousness which come through faith surpass and are older than every command of the law. For in this way he could barely shame those of Israel and persuade them not to consider the righteousness of faith a violation of the law, but rather a return to that which existed from the beginning and before all law. Yet he, skillfully bringing the force of his argument around to what is immediately profitable and useful for the present time, is found to know of another kind of circumcision. For wishing to dissuade the Jews from their delight in boasting in the flesh, he writes again, For he is not a Jew who is one outwardly, nor 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 and not in the letter, whose praise is not from men but from God. Does he not hereby persuade them to change at last to different thoughts concerning this, and would not have them view circumcision merely as the giving of the seal to our forefather of the faith which he had while still uncircumcised, but to understand it as something greater and spiritual?¹⁴¹⁴

Having now sufficiently (as I think) and according to the power of my understanding, unfolded the purpose of the sabbath, we will transfer the labour of investigation to circumcision which is akin thereto, resolving from all quarters to hunt out as befits, what is of use. For it were most absurd and not free from the extremest ridicule, that one should not gladly give all toil in exchange for the knowledge of these things. What then was by it also typically expressed to them of old, we considering the subject spiritually will set forth according to the measure of the gift of the God of all Who maketh dark things manifest, and openeth to us hidden and invisible treasures. For they who have already attained unto habit undefective, and have their understanding maturer, may both conceive and utter things far superior to these, but WE will set before our hearers what comes into our mind, though it seem to come far short of what is fitting, not sinning against brotherly love by fear of seeming inferior to any, but rather knowing the scripture, Give occasion to a wise man, and he will be yet wiser; teach a just man, and he will receive yet more. The first law then respecting circumcision was ordained, when God said to Abraham, THOU shalt keep My covenant and thy seed after thee in their, generations; and this is My covenant, which I will covenant, between you and Me and thy seed after thee in their generations: every man child among you shall be circumcised, and ye shall circumcise the flesh of your foreskin: and it shall be a token of the covenant betwixt Me and you. And he that is eight days old shall be circumcised among you, every man child. But when He had appointed the law as to this, and had decreed that they should surely circumcise the flesh of their foreskin, He shews that the transgression of the law will not be without harm, shewing that it is the type of a most essential mystery: for He subjoins as follows, And My covenant shall be in your flesh for an everlasting covenant: and the uncircumcised man child whose flesh of his foreskin is not circumcised on the eighth day that soul shall be cut off from his seed; he hath scattered My covenant. The Divine Paul then affirmed that circumcision had been given to the patriarch as a sign and a seal of the faith which he had in uncircumcision. For it was his aim (it seems) and zealous endeavour to shew that the calling and righteousness which are through faith surpass and are elder than every command of the law. For thus hardly did he shame them of Israel, and persuade them not to esteem the righteousness of faith a transgression of the law, but rather a return to that which was from the beginning and before all law; yet is he, seasonably bringing round the force of his subject to what is immediately profitable and of use for the present time, found to know of another kind of circumcision. For wishing to unteach the Jews their delight in glorying in the flesh, he writes again, For not he is 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 and not in the letter, whose praise is not of men but of God. Does he not hereby persuade them to change at length to other thoughts respecting this, and would not have them look on circumcision, as merely the gift of the seal to our forefather of the faith which he had being yet uncircumcised, but conceive of it as something greater and spiritual?¹⁴¹⁴

We must therefore investigate and examine carefully what circumcision in the spirit is, what that which is accomplished in the flesh symbolizes, and why a person is circumcised not on any random day, but only on the eighth day. It is clear to everyone that since our goal is to be united to God through Christ the Mediator, it is surely fitting for those who rise up by faith to intimate nearness with the all-holy Lord to first purify and sanctify themselves in every way. We will take as a most excellent image of this kind of thing what was spoken by God to the holy Moses: "Go down, protest unto the people, and sanctify them today and tomorrow, and let them wash their clothes and be ready against the third day; for the third day the LORD will come down upon mount Sinai." In commanding them to sanctify themselves beforehand, He wanted them to attend to fitness of habits; in commanding them to wash their clothes, He points to purity of the body itself. For the body is, as it were, the garment and covering of the soul.

We must then investigate and examine not remissly what the circumcision in the spirit is, of what that which is accomplished in the flesh is a symbol, and why, not on any day indifferently, as it might happen, but only on the eighth, man is circumcised. It is then obvious to every man, that since our aim is intent to be united to God through Christ the Mediator, therefore it surely befits those who mount up by faith to intimate nearness with the all-holy Lord, to first purify and sanctify themselves in every way. We will take as a most excellent image of this kind of thing, that which was spoken by God to the holy Moses, Go down protest unto the people, and sanctify them to day and to morrow, and let them wash their clothes and he ready against the third day; for the third day the LORD will come down upon the mount Sinai. In that they were to sanctify themselves beforehand, He would have them attend to fitness of habits; in that they were to wash their clothes, He points to purity of the body itself. For the body is as it were the garment and array of the soul.

Since then (for I will begin from the first and most necessary starting point of the subject) those who are hastening toward intimate closeness to the holy God must surely first purify themselves, according to what He says, "Holy shall you be, for I am holy," He established a symbol of sanctification for the people of old through circumcision in the flesh, and we will explain how. When we examine the nature of things among us, we find that pleasure takes the lead of all sin, and some burning desire, always preceding in its action, invites us to transgression. First it captures the prudence of the understanding, and only then does it persuade us to come by a very smooth path to the attainment of the things we desire. And the disciple of Christ shows that what we have said on these matters is true, for he proclaims, "Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither does He tempt any man, but every man is tempted when he is drawn away by his own lust and enticed. Then lust, when it has conceived, brings forth sin, and sin, when it is finished, brings forth death." Do you see then how in desires toward anything the birth of evil is first formed, and the seed of sin is first conceived in forbidden pleasure? God the Lawgiver then commands the circumcising blade to be applied to that part of the body in which and from which the birth of pleasures comes, so that you may learn, as if dimly, that it is impossible for us ever to appear pure unless we receive the very sharp working of the Divine Word in our heart and admit into our mind the sword of the Spirit. By this we drive away desires for all the basest things, never acting according to our own wills, even though they promise to have the sweetest enjoyment, but being persuaded only to love and do the Will of God. Since the truer circumcision brings us such power, it may rightly be said to those who are accustomed to glory in the flesh only, "Circumcise yourselves to God, and circumcise the hardness of your heart, men of Judah and inhabitants of Jerusalem." For he who is circumcised in the flesh is circumcised to the flesh only, but he who has received the circumcision in the Spirit, through faith toward Christ, is circumcised to God only and truly.

Since then (for I will go up to the first and most necessary beginning of the subject) they who are hastening to an intimate nearness to the holy God must surely first purify themselves, according to what is said by Him, Holy shall ye be, for I am holy, He ordained a symbol of sanctification to them of old through the circumcision in the flesh, and how, we will say. On examining into the nature of things among us, we shall find pleasure taking the lead of all sin: and some hot lust ever preceding in its working, invites us to transgression, and first taking captive the prudence of the understanding, thus at length persuades us to come by a most smooth way unto the attainment of the things desired. And the disciple of Christ shews that what we have said on these matters is true, for thus proclaims he, Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth He any man, but every man is tempted, when he is drawn away of his own lust, and enticed. Then lust when it hath conceived, bringeth forth sin, and sin, when it is finished, bringeth forth death. Seest thou then how in lusts toward anything the birth of evil is first formed, and the seed of sin is first conceived in forbidden pleasure? God the Lawgiver then commands the circumcising steel to be applied to that part of the body, wherein and whence is the birth of pleasures, that thou mayest learn, as it were darkly, that it is impossible for us ever to appear pure, unless, by receiving the most sharp working of the Divine Word in our heart, and admitting into our mind the sword of the Spirit, we drive away lusts after all the basest things, never doing after our own wills, even though they pretend to have the sweetest enjoyment, but persuaded only to love and do the Will of God. Seeing that the truer circumcision brings unto us such power, well may it be said to those who are accustomed to glory in the flesh only, Circumcise yourselves to God, and circumcise the hardness of your heart, men of Judah and inhabitants of Jerusalem. For he that is circumcised in the flesh, is circumcised to the flesh only, but he that hath received the circumcision in the Spirit, through faith to Christward, is circumcised to God only and truly.

We receive the circumcision in the Spirit, which brings us into intimate nearness to God, on the eighth day—that is, the day of the Saviour's resurrection. We take this as a sign that the circumcision of the Spirit gives life, and through this reality itself we agree in some way that we will live with Christ, according to Paul's words: "For you died, and your life has been hidden with Christ in God; when Christ shall appear, your life, then you also shall appear with Him in glory." For wouldn't someone say—and truly—that a person dies to the world by refusing the world's pleasures for God's sake? The divine Paul showed himself to us as such a person, saying, "God forbid that I should glory except in the Cross of Christ, by whom the world has been crucified to me, and I to the world." Made partakers of Him through the Spirit, which circumcises without hands all the impurity that is in us, we become dead to the world and live a most excellent life to God. Therefore circumcision is on the eighth day because of Christ's resurrection, and not before the eighth day. The gift of the Spirit did not come before the Resurrection but after it, or at the very time of the resurrection, when He breathed on His disciples and said, "Receive the Holy Spirit." For the Jews, then, circumcision by the knife was more fitting, since they were still slaves under the avenging law—and the iron is the symbol of punishment. But to us, as free and spiritual people, belongs the purification through the Spirit, banishing all pollution from our souls and bringing in perfection in the brightness of godliness through faith.

But we receive the circumcision in the Spirit which bringeth us up to an intimate nearness to God, on the eighth day, that is the day of the resurrection of the Saviour, taking this as a sign that the circumcision of the Spirit is the giver of Life, and agreeing in some sort through the thing itself, that we shall live with Christ, according to what is said by Paul, For ye died, and your life hath been hidden with Christ in God: when Christ shall appear, your life, then shall YE also appear with Him in glory. For will not one say (and that with truth) that one dies to the world, by refusing the world's pleasures for God's sake? Such an one did the Divine Paul too manifest himself to us, saying, God forbid that I should glory, save in the Cross of Christ, by Whom the world hath been crucified unto me, and I unto the world: for made partakers of Him through the Spirit, which circumciseth without hands all. the impurity that is in us, we become dead to the world, and live a most excellent life to God. Therefore circumcision is on the eighth day by reason of the resurrection of Christ, and not before the eighth; for not before the Resurrection was the gift of the Spirit, but after it, or at the very time of the resurrection, when He breathed on His disciples also, saying, Receive ye the Holy Ghost. To the Jews then the circumcision by the knife was more fitting, for they were yet slaves and under the avenging law (and the iron is the symbol of punishment), but to us as free and spiritual belongs the purification through the Spirit, banishing all pollution from our souls, and bringing in perfection in the brightness of godliness through faith.

We can understand that the boast of perfection in godliness is accomplished through the truer and spiritual circumcision by considering what is written about the Patriarch Abraham. It is written of our forefather Abraham that he was ninety-nine years old when God wisely ordained circumcision for him, making this also an evident sign that circumcision is like a vestibule and approach to perfection in virtue. Or rather, it clearly signifies that no one will ever arrive at this perfection who does not have the purification that is foreshadowed by circumcision. For the number 100 is the symbol of perfection. Circumcision, then, precedes perfection. When it precedes, it easily brings us to that perfection. But the benefits of circumcision—I mean circumcision in the Spirit—are not limited to these things. We shall find that it also belongs only to those who are free in Christ. The person who is wholly free in Christ, I think, is the one who has shaken off the bondage of the devil and the yoke of sin, who has broken their bonds asunder, as it is written, and who has bound upon himself the glorious and untyrannical boast of righteousness—I mean the righteousness which is in faith of Christ.

For that through the truer and spiritual circumcision, is accomplished the boast of perfection in godliness, we shall perceive, by considering what is written respecting the Patriarch Abraham. It is written then of our forefather Abraham, that his years were ninety and nine in number, and then did God serviceably ordain him circumcision, making this too as it were an evident sign, that circumcision is as it were a vestibule and approach to perfection in virtue, or rather clearly signifying that no one will ever arrive at this, who has not the purification which is shadowed forth by circumcision. For the number 100 is the symbol of perfection. Circumcision then precedes perfection. For it when it precedes easily brings us to that. But not to these things are limited the benefits of circumcision, I mean of circumcision in the Spirit, but we shall find that it too belongs to those only who are free in Christ. But wholly free (I think) in Christ, is the man who hath shaken off the bondage of the devil and the yoke of sin, and hath broken asunder their bonds, as it is written, and hath bound upon him the glorious and untyrannical boast of righteousness, I mean the righteousness which is in faith of Christ.

We will find that circumcision on the eighth day is fitting for the free, but by no means for those who are slaves, and we will not doubt this as we examine the holy and Divine Scripture. Ishmael, the son born to the patriarch from the handmaid Hagar, was circumcised, but not on the eighth day—rather in his thirteenth year. For it is written that Abraham circumcised his son Ishmael at thirteen years old, so that the Divine word may show us that the son of Jerusalem who is in bondage, that is Israel, has fallen away from both the eighth and from the twelfth. For it falls from the eighth by not choosing to receive the saving preaching of the Resurrection, which took place on the eighth day—that is, the Gospel of Christ, through which we who are helped toward faith are without doubt circumcised in spirit. But it also falls from the twelfth, figuratively thrusting away through their unbelief the holy choir of the Apostles and desiring to remain entirely without taste or experience of their teaching. In this way, then, is the servant. But Isaac, the free son of the free woman, is circumcised on the eighth day. For the free children of the free woman, I mean Jerusalem which is above, are enriched by receiving the eighth, that is the Resurrection of Christ, and the circumcision in spirit which frees them from all sin and releases them from death—because death comes from sin and on account of sin—and brings them over into the Life of Christ.

But that we shall find circumcision on the eighth day befitting the free, but by no means those who are slaves, we on traversing the holy and Divine Scripture, shall in nowise doubt. Ishmael then, the son born to the patriarch of the handmaid Hagar, was circumcised, but not on the eighth day, but rather in his thirteenth year: for so is it written, that Abraham circumcised Ishmael his son at thirteen years old, in order that the Divine word may shew us that the son of Jerusalem which is in bondage, that is Israel, hath fallen both from the eighth and from the twelfth. For it falleth from the eighth, as not choosing to receive the saving preaching of the Resurrection, which took place on the eighth day, that is the Gospel of Christ, whereby there is no doubt that we aided unto faith, are circumcised in spirit. But it falleth again from the twelfth too, as it were in figure thrusting away by their unbelief the holy choir of the Apostles, and desiring to abide entirely without taste and experience of their doctrine. Herein then is the servant, but Isaac the free son of the free is circumcised on the eighth day. For the free children of the free, I mean Jerusalem which is above, are enriched receiving the eighth, that is the Resurrection of Christ, and the circumcision in spirit which freeth them from all sin, and releaseth them from death, because from sin too, whence and on account whereof is death, and transbringeth them unto the Life of Christ.

But that, in addition to what we have already said, both the undoing of death and the overthrow of corruption are found through the circumcision in the spirit, we can easily see by studying the book called Exodus. For the blessed Moses was sent by divine command to Pharaoh, the tyrant of the Egyptians, to tell him that he ought to let Israel go from that great bondage. And indeed he was setting out to meet with those things we spoke of, but it came to pass, it says, that along the way at the inn, the angel met him and sought to kill him. And Zipporah took a sharp stone and circumcised the foreskin of her son, and said, "The blood of the circumcision of my son has stayed," and he departed from him, because she said, "The blood of the circumcision of my son has stayed." Here listen to me carefully. The so-called angel seeks to lay hands upon Moses and to kill him, but barely withdraws from him and departs, shamed by the circumcision of the child, which Zipporah performed with a stone, saying that she has accomplished what is necessary. For scaring away the destroyer of Moses, she cries out, "The blood of the circumcision of my son has stayed." But unless some mystical meaning were hidden in these words, what mind, tell me, would be assured that the hierophant Moses was saved by the circumcision of his son, and that the destroyer making an attack like a wild beast stopped his attack at the appearance of blood, and drew back and turned away? Then—for I will come to this point first—the benefit or glory of his own circumcision did not suffice to save the blessed Moses. For I think I ought rather to speak thus: The power of the circumcision which is after the law will not overthrow death, which comes indifferently to everyone, evil and good. But the circumcision in the Spirit of the new people, that is, of those who have believed in Christ, most excellently performed by Zipporah, that is the Church, both scares it against its will and puts it to flight when it is raging.

But that in addition to what we have already said, both undoing of death and the overthrow of corruption, are found through the circumcision in the spirit, we shall easily see, by studying the book called Exodus. For the blessed Moses was sent by divine command to Pharaoh the tyrant of the Egyptians, to tell him that it behoved him to let Israel go from that great bondage. And indeed he was setting out, to meet with those things we spoke of, but it came to pass (it says) by the way in the inn, that the angel met him and sought to kill him: and Zipporah took a sharp stone and circumcised the foreskin of her son, and said, The blood of the circumcision of my son hath stayed, and he departed from him, because she said, The blood of the circumcision of my son hath stayed. Here listen to me carefully. The so-called angel seeks to lay hands upon and to slay Moses, but hardly withdraws from him and departs, shamed by the circumcision of the child, which Zipporah performing with a stone, says that she has accomplished what is necessary. For scaring away the destroyer of Moses, she cries out, The blood of the circumcision of my son hath stayed. But unless some mystical meaning were hidden in these words, what mind (tell me) would be assured, that the hierophant Moses was saved by the circumcision of his son, and that the destroyer making an onset like a wild beast desisted from his onslaught at the appearance of blood, and drew back and turned away? Then (for I will come to this point first) the benefit or glory of his own circumcision did not suffice the blessed Moses unto salvation. For I think I ought rather to speak thus. The might of the circumcision which is after the law, will not overthrow death which cometh indifferently to every one, evil and good. But the circumcision in the Spirit of the new people, that is, of those who have believed in Christ, most excellently performed by Zipporah, that is the Church, both scares it against its will, and puts it to flight when raging.

How then, someone might reasonably ask, is Israel also preserved in the spiritual circumcision of the new people, even though Israel has no share in it? To this we say that as far as Israel's refusal to accept the Resurrection of our Savior Christ is concerned, death would have reigned forever. But since those who believed received it, the grace of the Resurrection on their account passed into the whole physis, extending in some measure to everyone through the circumcision in the Spirit, even though a considerable difference of resurrection is seen between the one group and the other. For those who thrust away belief in Christ and by their unbelief insult the Giver of life will gain power from the Resurrection merely to live again (for they will live again for judgment, not having loved Christ who justifies), but those who admire the Resurrection of the Savior and truly keep the commandments shall go forth from that land where they are, to the resurrection of life, as it is written. The people who are circumcised in spirit will transmit their own good even to the unbelieving. For the grace of the Resurrection rightfully belongs to them, but they will transmit it to the rest also, since God desires by His skill to preserve the whole physis. For as Paul says, just as we in times past did not believe the mercy of Israel, so that through their obedience we might gain the grace through Christ, so they too have now disbelieved our mercy so that they too again may obtain mercy, our Savior Christ transmitting to them also through our faith the benefit of the Resurrection. For the things that are due to those who believe are more suitably given to the whole physis. Therefore the divine Apostle Paul, also revealing to us the mystery concerning the Resurrection that shall be, says that Christ will rise as the first fruits, for truly He was also first raised from the dead, but afterwards (he says) come those who are Christ's at His coming. For he says that those who were intimately connected with Him by faith must be raised before all the rest, showing that the resurrection strictly and properly belongs to them above all, even though it has reached the whole physis, God being pleased by His Goodness (that is) and loving-kindness to abolish death completely.¹⁵¹⁵

How then, may some one with great reason say, is Israel too preserved in the spiritual circumcision of the new people, though he hath no share of it? To this we say, that as far as concerns Israel's not choosing to receive the Resurrection of our Saviour Christ, death would have reigned even for ever; but since they which believed received it, the grace of the Resurrection on their accounts passed into the whole nature, extended in some sort to the whole through the circumcision in the Spirit, even though a considerable difference of resurrection be seen in the one and the other. For they who thrust from them belief in Christ, and by their unbelief insult the Giver of life, will gain power from the Resurrection merely to live again (for they will live again unto doom, not having loved Christ who justifieth), but they who are admirers of the Resurrection of the Saviour, and true keepers of the commandments, shall go forth of that land wherein they are, unto the resurrection of life, as it is written. The people then which is circumcised in spirit will transmit his own good even unto the unbelieving. For his of right is the grace of the Resurrection, but he will transmit it unto the rest also, God desiring of His skill to preserve the whole nature. For as Paul saith, as WE in times past disbelieved the mercy of Israel, that through their obedience we may gain the grace through Christ, so they too have now disbelieved our mercy that they too again may obtain mercy, our Saviour Christ transmitting to them also through our faith, the benefit of the Resurrection. For the things which are due to them that believe, are more suitably given to the whole nature. Therefore the Divine Apostle Paul also revealing to us the mystery concerning the Resurrection that shall be says that Christ will rise the First fruits, for verily He also was first raised from the dead, but afterwards (he says) that they are Christ's at His coming. For he says that they who were intimately connected with Him by faith must be raised before all the rest, shewing that the resurrection is strictly and properly due to them above all, even though it have reached the whole nature, God being pleased of His Goodness (that is) and Loving-kindness wholly to abolish death.¹⁵¹⁵

But notice how Zipporah does not circumcise the child with iron (for iron is an instrument of punishment and is appropriate for those under the law that punishes), but with a stone, as it is written, understood as a type of Christ. For this signifies the indestructibility and complete stability of the physis of the Only-Begotten. Therefore God the Father in the holy Prophets also called Christ an adamant, saying, "Behold, I am setting an adamant in the midst of My people Israel." The adamant signifies to us figuratively that the Divine and Ineffable physis of the Word can never yield to those who oppose it. So also the Divine Joshua, after Moses' leadership and death, being called to command, purified the children of Israel with a divinely appointed stone. Since he was to resist the hand of the enemy, he was rightly commanded first to arm them in a sense through circumcision, knowing that those who were on the very edge of battle would not otherwise be above falling and superior to death.

But observe how not with iron does Zipporah circumcise the child (for the iron is an avenger, and beseems them that are under the law which punisheth) but with a stone, as it is written, understood as a type of Christ. For the indestructibility and stability in all respects of the Nature of the Only-Begotten is hereby signified. Wherefore God the Father in the holy Prophets called Christ an adamant too, saying, Behold, I am setting an adamant in the midst of My people Israel. The adamant signifies to us as in a figure, that the Divine and Ineffable Nature of the Word can never yield to those which oppose it. Thus the Divine Joshua too after Moses' leadership and death being called to the command, purified the children of Israel with a Divinely appointed stone, and since he was to withstand the hand of the enemy, right well was he commanded to arm them first in some sort by circumcision, knowing that no otherwise would they who were on the very verge of fighting be above falling and superior to death.

Here is the rewritten paragraph:

So it is written about him, "And the Lord said to Joshua, Make yourself knives of rock, of the sharp rock, and sit down and circumcise the children of Israel. And Joshua made himself knives of flints and circumcised the children of Israel." Here the word "rock" signifies to us the fixed and indestructible Word of God. The word "sharp" points out the power of penetrating subtly into things and its keenest energy, since Paul, who was trained in the holy and divine writings, calls the divine Word "quick and powerful and sharper than any two-edged sword," and says that it pierces even to the dividing of soul and spirit. But the Word, being so subtle and piercing, enters our hearts through His own Spirit and frees them from all uncleanness. By circumcising in an inexpressible way those things in which we are full of the deepest abominations, it makes us both holy and undefiled. For see here the very clear image of the truth: Jesus is the one who circumcises, and those who undergo it from him are every fresh young child, as it is written, who this day does not know good or evil. For those who came out of Egypt received divine wrath as the reward for their unbelief, and extensive punishment overtook them in the desert, since the all-holy God had reasonably determined that He would not bring them into the land He swore to their fathers. But those who came after them, being free from the charges of unbelief, fulfilled the type of the new people, so that they even received circumcision in the spirit through Christ, while the old and first people—that is, Israel—had gone to perdition, as we just said. Nevertheless, the noble and new people are circumcised under the command of Joshua on the other side of Jordan, as it is written. For the considerations that spring from the truth are these: we can never receive circumcision through the Spirit in the heart as long as we have not yet been brought over the mystical Jordan but are still on the far side of the holy waters. But when all the people were circumcised by command of Joshua, the Lawgiver immediately made known the benefit of the thing and said to the holy Joshua, "This day I have rolled away the reproach of Egypt from you." In what way, then, shall we say that Israel received benefit from circumcision, or what reproach do we say was rolled away? Their bondage, their vulnerability to being tyrannized over because of weakness, and even more their hard labors in clay and brick. Do you see from how great evils the power of circumcision in spirit delivers us? For it delivers the soul of man out of the hand of the devil, makes it free and released from the sin which tyrannizes in us, and makes it superior to all the arrogance of wicked devils. Yes, it frees us from both clay and brick, for it no longer allows one to be defiled with the pleasures of the flesh, nor to be entangled with earthly toils, but frees us from both death and corruption. Nor are these all the benefits that arise from circumcision, but it also makes us partakers of the divine physis through participation in our Savior Christ.

And thus it is written concerning him, And the Lord said unto Joshua, Make thee knives of rock, of the sharp rock, and sit down, circumcise the children of Israel. And Joshua made him knives of flints, and circumcised the children of Israel. For herein the name rock signifies to us as it were the fixed and indestructible Word of God, the expression sharp points out the power of subtilely penetrating into things, and its keenest energy, since Paul too, who was nourished up in the holy and Divine writings, calls the Divine Word quick and powerful and sharper than any two edged sword, and says that it pierces even to the parting of soul and spirit. But the Word so subtle and piercing entering our hearts through His own Spirit frees them from all uncleanness, and circumcising in an expressible manner the things in respect whereof we are full of the deepest abominations, it renders us both holy and undefiled. For see herein most translucent the image of the truth. For Jesus is he who circumciseth, and they who undergo it of him, are every fresh young child, as it is written, who this day knoweth not good or evil. For they who came forth out of Egypt had the Divine wrath as the wages of their unbelief, and manifold punishment overtook them in the desert, it having been with reason determined by the all-holy God that He would not bring them into the land which He sware to their fathers. But they who came after them being free from the charges of unbelief, fulfilled the type of the new people, so as even to receive the circumcision in the spirit through Christ, the old and first people, that is, Israel, having gone to perdition, as we have just said. Nevertheless the noble and new people are circumcised, under the command of Joshua, the other side Jordan, as it is written. For the considerations that spring from the truth are thus; we shall never receive the circumcision through the Spirit in the heart, as long as we have not yet been brought over the mystic Jordan, but are still on yon side of the holy waters. But when all the people were circumcised by command of Joshua, straightway the Lawgiver makes known the utility of the thing, and says to the holy Joshua, This day have I rolled away the reproach of Egypt from off you. Wherein then shall we grant that Israel received benefit from circumcision or what reproach do we say was rolled away? Their bondage, their exposure from weakness to be tyrannized over, and yet more their hard labours, in clay and brick. Seest thou from how great evils the might of the circumcision in spirit delivers? For it delivers the soul of man out of the hand of the devil, renders it free and let go from the sin which tyrannizes in us, and maketh it superior to all the arrogance of wicked devils. Yea it frees from both clay and brick, for no longer does it suffer one denied with the pleasures of the flesh, nor that he be intermingled with the toils of earth, but frees both from death and corruption: nor are these all the benefits which arise from circumcision, but it also renders us partakers of the Divine Nature through the participation of our Saviour Christ.

The author of the book adds to what has already been said: "And the children of Israel kept the Passover on the fourteenth day of the month and ate of the grain of the land, unleavened bread and new grain." For no one can partake of the true Lamb who takes away the sin of the world, or find the unleavened and new food of the Gospel teachings, unless they have first crossed the mystical Jordan, received circumcision from the Living Word, and wiped away, as though it were a stain on the soul, the disgrace of Egypt, in the way we have just explained.

For the compiler of the book adds to what has been said, And the children of Israel kept the passover on the fourteenth day of the month and did eat of the corn of the land bread unleavened and new. For no otherwise may one partake of the Very Lamb That taketh away the sin of the world, nor yet find the unleavened and new food of the Gospel preachings, unless one have first passed the mystic Jordan, received the circumcision from the Living Word, and rubbed off after some sort, as it were a spot on the soul, the reproach of Egypt, in the manner we have just expounded.

For we will understand that God loathes—as full of reproach and all uncleanness—the person who is not yet circumcised. He does not hold in abomination the flesh which He did not disdain to create, but rather He hates the one who is still (so to speak) in full vigor and complete as regards pleasures in evil, because he has lost nothing. We shall know this when we find Him saying to holy Moses and Aaron, "This is the ordinance of the Passover: No stranger shall eat of it, but every man's servant who is bought for money—you shall circumcise him, and then he shall eat of it." For He completely excludes the stranger, thereby signifying the one who is not yet joined to Christ through faith. But the one who is in bondage to sin and is in some sense sold to the devil—Him He very appropriately commands to be first circumcised and purified, and then to taste the most holy Flesh. For being pure, we shall partake of Christ purely, according to what is properly proclaimed in our churches: "Holy things to the holy." For in truth it is just and fitting, since our Savior Christ died for us and cleansed us not with the purifications of the Law but with His own Blood, that we too should offer to Him our own life and as a just debt pay by living no longer to ourselves, but repay as it were the complete consecration to holiness of our own souls. For we shall also see in this that the Precious Blood and Death of Christ, who died for all, both saved us from all evil and was the Giver of the spiritual circumcision, by which we gain being joined to God who is over all. For it is written concerning the one who was captain after Moses—I mean Joshua the son of Nun—"And it came to pass after these things, that Joshua the son of Nun, the servant of the LORD, died, being a hundred and ten years old. And they buried him in the border of his inheritance: there they buried with him, in the sepulcher wherein they buried him, the knives of flint with which he circumcised the children of Israel." For the blessed Joshua died and was buried, and the knives were profitably affixed to the sepulcher—those which ministered to the type of circumcision—so that we again might understand by this that the grace of circumcision in spirit, the wooer for us of all heavenly goods, is bound up in the death of our Savior Christ.

For that God loatheth, as fall of reproach and all uncleanness, him that is not yet circumcised, not as holding in abomination the flesh which He disdained not to create, but [as hating] him that is yet (so to say) in full vigour and complete, as respects pleasures in evil, by reason of his having lost nothing, we shall know when we find Him saying to holy Moses and Aaron, This is the ordinance of the Passover: There shall no stranger eat thereof but every man's servant that is bought for money, thou shall circumcise him, and then shall he eat thereof. For He wholly excludes the stranger, thereby signifying him who is not yet joined to Christ through faith: but him that is in bondage to sin, and is in some sort sold to the devil, He very seasonably commands to be first circumcised, and purified, and then to taste the most holy Flesh. For we being pure purely shall we partake of Christ, according to that which is orderly proclaimed in our churches, Holy things to the holy. For in truth it were just and meet, since our Saviour Christ died for us, and cleansed us not with the purifications of the Law but with His Own Blood, that we too should offer to Him our own life and as a just debt pay that we live no more to ourselves, but repay as it were the complete consecration unto holiness of our own souls. For that the Precious Blood and Death of Christ Who died for all, both saved us from all evil, and was the Giver of the spiritual circumcision, whereby we gain that we are joined to God Who is over all, in this too shall we see. For thus it is written in respect of him who was captain after Moses, I mean Joshua the son of Nun, And it came to pass after these things, that Joshua the son of Nun, the servant of the LORD, died, being an hundred and ten years old. And they buried him in the border of his inheritance: there they buried with him, in the sepulchre wherein they buried him, the knives of flints wherewith he circumcised the children of Israel. For the blessed Joshua died and was buried, and profitably were the knives affixed to the sepulchre, which ministered to the type of circumcision, that we again might understand by this that the grace of circumcision in spirit the wooer for us of all heavenly goods, is bound up in the death of our Saviour Christ.

We will then understand that the circumcision on the eighth day, interpreted in a non-Jewish sense, is purification through the Spirit, in faith and the Resurrection of Christ. It is the casting away of all sin, the destruction of death and corruption, the giver of holiness and belonging to Christ, the image of freedom, and the way and door to close friendship with God.

We will then understand that the circumcision on the eighth day, taking it in no Jewish sense, is the purification through the Spirit, in faith and the Resurrection of Christ, the casting away of all sin, the destruction of death and corruption, the bestower of holiness and ownness with Christ, the image of freedom, the way and door to close friendship with God.

We have now brought together a wealth of spiritual insights on these matters from every direction, and we have properly divided the two topics and concluded the discussion appropriate to each. What remains and is necessary to explain is why spiritual circumcision takes precedence over even the honor of the sabbath. For circumcision is to be performed even on the sabbath day, disregarding the Law that forbids working on that day. Since rest on the seventh day signifies freedom and rest from all wickedness, and cessation from sin, and circumcision in spirit means nothing different from these, though in another way (for I think that being freed from excessive lusts and too much pleasure clearly results in rest from evil), we will find that circumcision not only does not break the law concerning the sabbath, but actually supports it and almost agrees with it in the same message, openly proclaiming that one ought to rest and cease from evil. So both are the same, I mean both circumcision and the rest of the sabbath (as one would most rightly judge), because both work toward the same goal. For we will not cling to the crude form of the literal story, but will rather approach the oracles of the Spirit spiritually. Therefore the benefit of circumcision on the sabbath will be brought in blamelessly, since as the Savior says, the priests in the temple profane the sabbath by ministering on it and not ceasing from their ordinary duties, and are blameless, as the Judge Himself has testified about them, with very good reason. For at what time should we stop performing works of holiness and those in which God delights? At what time is it not harmful to slacken our zeal in piety? The rest on the sabbath day involves a most praiseworthy ceasing and abstaining from wickedness only and from abominable sin, but by no means prevents us from taking pleasure in holy deeds, and whatever anyone thinks will benefit his own soul, it also directs him blamelessly to take all pains to perform rightly. This same benefit you can see present also in the power of circumcision. For in cutting away pleasure directed toward evil, one perceives a birth of resting from sin and a beginning of worship in spirit and most holy conduct. And the difference between them is slight, but still necessary. For since He does not command both to be observed on the seventh day, nor yet on the eighth, the pattern of each shows us that there is a distinction. And this too has a meaning, and not an unrefined one, as it seems to me. For resting from wickedness is not yet the complete casting off of wickedness. For often our passions are quiet within us, yet are not entirely driven out of our mind, but are forcibly brought by sober reasoning, as if with a bridle, to the rest that is unnatural to them, and indeed submit even against their will to the efforts of discipline also. But shaking off one's passions, as far as a person can do, is I think a completely different thing and far greater than resting from passion.

Abundance then of spiritual considerations then having been now contributed by us from all parts to these things, and the two chapters divided as was meet, and we having concluded for each the discussion suiting it: it remains and is due to say, why the spiritual circumcision prevails over even the honour of the sabbath. For circumcision is to be received even on the sabbath day, unheeding the Law of not working thereon. Since then the rest on the seventh day signifies freedom and rest from all wickedness, and cessation from sin, and circumcision in spirit means nothing different from these, as it were in another way (for I think that the being freed from superfluous lusts, and overmuch pleasure, clearly results in rest from evil), we shall find not only that circumcision in no way breaks the law respecting the sabbath, but even aids it and all but coincides in one and the same language with it, openly proclaiming that one ought to rest and to desist from evil: so that they both are the same, I mean both circumcision and the rest of the sabbath (as one will most rightly deem), according to the concurrence of both in one aim. For we will not adhere to the gross type of the history, but will rather spiritually go to the oracles of the Spirit. Unblameably therefore will the profit of circumcision on the sabbath too be brought in, since as the Saviour saith, The priests in the temple profane the sabbath by ministering thereon and not ceasing from their ordinary occupations, and are blameless, as the Judge Himself hath testified to them, with greatest reason. For what time is there wherein we ought to desist from works of holiness, and those wherein the Deity delighteth? at what time is it not hurtful to slacken zeal in piety? The rest then on the sabbath day hath a most praiseworthy ceasing and staying from wickedness only and from abominable sin, but by no means hinders us from taking pleasure in holy deeds, and whatsoever any one supposes will be of profit to his own soul, this too it enjoins him unblamed to take all pains rightly to perform. This same profitableness you may see introduced also in the force of circumcision. For in cutting away pleasure in the direction of evil, is perceived a birth of resting from sin, and a beginning of worship in spirit and most holy conversation; and the difference between them is slight, nevertheless a needful one. For in that He does not command both to be observed on the seventh day, nor yet on the eighth; the plan of each gives us to understand that there is a distinction. And this too has a meaning, and no inelegant one, as seems to me. For resting from wickedness is not yet the utter casting off also of wickedness. For ofttimes our passions are quiet within us, yet are not wholly cast out of our mind, but are by sober reasoning, as it were with a bridle, forcibly brought to the rest which is uncongenial to them, yea and give way even against their will to the toils of discipline also. But shaking off one's passions, as far as a man can do, is I suppose a wholly different thing and far greater than resting from passion.

Having arranged our arguments on these matters, we must finally consider that we shall not attain the casting away of our passions or stumblings arising from pleasure, which is the meaning of circumcision, unless we first cease from sin that goes forth into action, and hold in rest, as it were, the motions of our mind that run toward transgression. For by using some step of this kind, we shall easily attain what is yet greater and higher—I mean the total casting off of our passions. But the rest from passion seems to lie to some degree in our own power (for we shall cease from evil by giving the force of our wills to what is better), but to be released from our passions is surely not in our own power. Rather, it is truly the fitting work of Christ who suffered for us, that He might remodel all to newness of life. Therefore circumcision fittingly obtained the eighth day, introducing the renewing time (so to speak) of the Resurrection, while the rest had the seventh day, its neighbor and a little behind. For rest for a season and at will falls short and comes a little behind the entire cutting off of the passions.

Having thus arranged our arguments on these matters, we must finally consider, that we shall not attain unto the casting away of our passions or stumblings arising from pleasure, which is the meaning of circumcision, unless we first cease from sin which goes forth into action, and hold as it were in rest the motions of our mind which run unto transgression. For by using some step of this kind, we shall easily attain what is yet greater and higher, I mean the total casting off of our passions. But the rest from passion, seems to lie in some degree in our own power (for we shall cease from evil, by giving the force of our wills to what is better), but to be released from our passions is surely not in our own power, but is verily the fitting work of Christ who suffered for us, that He might remodel all to newness of life. Therefore meetly did circumcision obtain the eighth day, introducing the renewing (so to say) time of the Resurrection, while the rest had the seventh day, its neighbour and a little behind. For rest for a season and at will, falls and comes a little short of the entire cutting off of the passions.

Having just finished our second book with considerable effort, and having navigated through the deep and vast sea of divine contemplations, thinking we had reached the end as if arriving at a harbor, and nearly securing our small boat on the shore, we now see the beginning of another ocean before us—namely, our journey through what comes next. We are compelled to complete this task with full diligence both by the nature of the subject itself and by what someone has said, which equally persuades us: "Glorious is the fruit of good labors." Come then, let us rise up with a courageous determination of mind and entrust our work to the guidance of the good and loving God. Let us spread out the capacity of our understanding like a sail, and embracing the grace of the Spirit as a favorable wind from behind, let us sail out into the deep for our investigation. For it is Christ who makes a way in the sea and a path in the water. Our second book ended with "But I receive not testimony from man; but these things I say, that you might be saved." Let us begin the third book, joining in proper order what follows concerning the holy Baptist, about whom Christ says:

Having but now with toil stayed our pen on the second book, and swum through the deep and wide sea of Divine contemplations, thinking so to reach the end, as a harbour, and all but mooring our skiff on the mainland, we see the commencement of another ocean, to wit; our course on the sequel. Which that we should accomplish with all diligence, both the nature of the thing shames us into, and that said by some one persuades us no less unto, For glorious is the fruit of good labours. Come then, let us, mounting up unto a courageous purpose of mind, commit our affairs to the guidance of the good and loving God: let us, spreading forth like a sail, the expanse of our understanding and embracing the grace of the Spirit as the sound of a fair wind from the stern, run out into deep in-search. For it is Christ Which maketh a way in the sea and a path in the water. Our second book then ended with, But I receive not testimony from man; but these things I say, that YE might be saved. Let us begin the third, joining in order what follows concerning the holy Baptist, of whom Christ says;

He compares the holy Baptist to a lamp because, to the extent appropriate to human measure, John shone forth before Christ's coming, yet not with his own light. The light in the lamp is not its own but comes from outside, bestowed and added to it. In the same way, you will see in the saints the illumination that comes from Christ in the Spirit. Therefore, both thinking and acting most wisely, they themselves confess from their own mouth, "Of His fullness we have all received." For the Only-Begotten is by physis Light, since He beamed forth from Light—I mean, from the ousia of the Father. But creation partakes of it, and whatever possesses the power of reasoning and thinking is like a vessel most excellently fashioned by God, the Most Excellent Artificer of all things, with the capacity to be filled with Divine Light.

He likens the holy Baptist to a lamp, in that as far as appertains to the measure of man, he shone forth before His Coming, yet not with his own light: for not its own is the light in the lamp, but from without and bestowed and added: thus will you see in the saints also the illumination that is from Christ in the Spirit. Wherefore they both thinking and acting most wisely do themselves confess out of their own mouth, Of His fulness have all WE received. For the Only-Begotten is by Nature Light, in that from Light too He beamed forth, I mean, from the Essence of the Father: but the creation partakes of it, and whatever is endowed with power of reasoning and thinking, is as a vessel most excellently fashioned by God the Most Excellent Artificer of all things, with capacity for being filled with Divine Light.

The blessed Baptist, then, is a lamp according to the explanation given above. When the Savior says this, he strategically reminds the foolish Pharisees of the voice of God the Father, who said of him, "I prepared a lamp for My Christ." Christ very profitably and necessarily adds these things to what he has already said. For he has cut off every opportunity for unbelief from the Jews and compelled them from every direction to believe in him by agreeing with them that he does not receive testimony from man, saying, "I receive not testimony from man." So that they might not suppose the Lord truly meant this about his forerunner, as the words might suggest, he profitably introduces him for his present purpose—not as someone about whom he himself is speaking, but as someone proclaimed by the voice of the Father. For he thought that out of reverence for God the Father, the one contradicting him would either be ashamed or show himself more openly fighting against God by going unrestrainedly against the very words of God the Father.

The blessed Baptist then is a lamp according to the above-given explanation. The Saviour saying this economically calls the foolish Pharisees to remembrance of the Voice of God the Father, saying of Him, I prepared a lamp for My Christ. Very profitably and of necessity does Christ now subjoin these things to those already aforesaid. For. since, cutting off all occasion of unbelief from the Jews, and from all sides compelling them to the duty of believing on Him, He thought good to agree with them in not receiving his testimony, saying, I receive not testimony from man, that they might not suppose that the Lord was really and truly so minded respecting His forerunner, as the form of the words gives,—-profitably to His present purpose, does He introduce him, not as Himself saying anything of him, but as proclaimed by the Voice of the Father. For He thought that from reverence certainly to God the Father, the gainsayer must either be ashamed, or shew himself now more nakedly fighting against God, as unrestrainedly going against the very words of God the Father.

He then, He says, was the lamp, and you were willing for a season to rejoice in his light. For it was necessary not only to show that the Pharisees easily strayed from what is right and had, through the great impiety of their ways, pushed away from themselves the will to believe, but also to convict them of being fickle and by no means accustomed to hold fast to the desire for good things. Instead, after barely tasting and approving only in words those whom they thought to be holy, they were not ashamed to quickly turn to the opposite behavior. For this, I think, is the meaning of their being willing for a season to rejoice in his light. For at the beginning they admired the holy Baptist as an ascetic, as a lover of God, as an example of all piety, but those who honor the miracle then insult it, not enduring to hear, "Prepare the way of the Lord, make straight the paths of our God." For this they are clearly found doing through unbelief.

He then (saith He) was the lamp, and YE were willing for a season to rejoice in his light. For it behoved Him not only to shew that the Pharisees easily went astray from what is right, and had by the great impiety of their ways thrust from them the will to believe, but also to convict them of being fickle, and by no means accustomed to cleave to the desire of good things, but after having barely tasted, and approved in words only those whom they thought to be holy, they were not ashamed quickly to go over to the contrary habit. For this I think is the meaning of their being willing for a season to rejoice in his light. For at the commencement they admired the holy Baptist, as an ascetic, as a lover of God, as an example of all piety, but they who honour the miracle again insult it, not enduring to hear, Prepare ye the way of the Lord, make straight the paths of our God. For this they are clearly found doing through unbelief.

And now, I think, having followed the well-established and commonly used method of interpreting this passage, we have presented its meaning to the best of our ability. But since the Saviour's Word extends to deep meanings and clearly almost requires us to grasp more subtle concepts—not merely indicating that John was a lamp, but also burning and shining—we consider it necessary to apply ourselves more carefully to the force of these words and thus trace out the beauty of the truth. Let me present the sentence itself again. He was the Lamp, He says. This alone would have been sufficient to identify the holy Baptist, so that the hearers would recall the prophecy about him, which reads: I prepared a lamp for My Christ. But since He adds to the word lamp the phrase burning and shining, it becomes clear from this that He directs the hearer back not merely to the prophet's voice, but also to some prefiguring in the Law, which represents in figure and shadow John's torch-bearing role, which he performed well through his testimony to Christ the Lord. He again convicts the Pharisees—wise in their own estimation, who were constantly engaged with the Law of Moses—of being ignorant, and of merely seeming to be wise rather than truly understanding the Law. This, then, is the entire purpose of the discourse. But I think we should bring forward the divine oracle itself to demonstrate beyond dispute that the blessed Baptist is not simply a lamp, but one that is burning and shining.

And now (as I think) having kept the well-trodden and commonly-used method of interpretation of the passage, we have put forth the meaning of it, according to our power: but since the Word of the Saviour extendeth to deep meanings, and evidently all but necessitateth the taking hold of more subtil conceptions, not merely signifying that John was a lamp, but also burning and shining, we deem it needful to apply ourselves more keenly to the force of the words and so track out the beauty of the truth. The sentence itself shall again be brought forward. He was the Lamp, He says. It would have been sufficient by this alone to have pointed out the holy Baptist, so that the hearers should go back to the thought of the prophecy concerning Him, which runs thus, I prepared a lamp for My Christ. But since He adds to the word lamp, the burning and shining, it is thence manifest that He carries the hearer back not merely to the prophet's voice, but also to some pre-figuring of the Law, fore-representing, as in figure and shadow, the torch-bearing of John, which he well performed by his testimony to Christ the Lord. He again convicts the Pharisees wise in their own conceits, who were conversant in the Law of Moses and that constantly, of being ignorant, and rather seeming to be wise than really having understanding of the Law. This then is the whole aim of the discourse: but I think we ought, bringing forward the Divine oracle itself, incontrovertibly to shew that the blessed Baptist is not simply a lamp, but one burning and shining.

When God was arranging the details of the holy tabernacle, after the completion of the ten curtains, He said to the hierophant Moses, "And command the children of Israel to bring you olive oil refined, pure, and beaten to burn for a light, so that the lamp burns always in the tabernacle of the congregation outside the veil which is upon the testament. Aaron and his sons shall burn it from evening to morning before the LORD: a statute forever unto your generations on behalf of the children of Israel. And take to yourself Aaron your brother and his sons with him from among the children of Israel to minister to Me." This is the oracle of God, and we must now proceed to interpret it as much as we can. The oil without sediment and pure seems to signify the most pure and undefiled Nature of the Holy Spirit, which penetrates us incomprehensibly like oil, nourishes and preserves and increases the illumination in the soul as in a lamp. And we believe that the Divine Baptist also shed forth the light of his testimony concerning our Savior, having received the power to illuminate from no other source than through the spiritual oil, which powerfully and effectively works to kindle within us the Divine Light. The Savior Himself alluded to this in veiled terms, saying, "I came to cast fire on the earth, and what do I desire if it is already kindled?" The blessed Baptist then was again like the lamp in type, which was always burning and shining in the tabernacle of testimony. Its shining in the tabernacle of testimony shows clearly that his illumination was received in the churches and will not be outside the holy and Divine Tabernacle of the Savior. But the lamp being seen outside the veil seems to show that he will bring in a simpler introductory illumination, saying, "Repent, for the Kingdom of Heaven has drawn near," but he reveals nothing at all of the things hidden within the veil, namely the mysteries of our Savior. For he did not baptize unto participation of the Holy Spirit, nor did his illumination introduce people within the veil, for it was in the outer tabernacle while it was still standing, according to the words of Paul. But when it says that Aaron and his sons shall burn it from evening to morning before the Lord, a statute forever unto your generations, I think we should understand it this way. Aaron and his sons signify those who execute the priest's office in the Churches in their time, that is, the teachers in them and ministers of the Divine Altars. These are commanded to keep the spiritual lamp, that is John, always bright, for this is the meaning of "They shall burn it from evening to morning." For the whole period during which the light of the lamp was to appear is the space of night, by which is signified the duration of the present life. For by light we understand the life to come. But the lamp burns or is kept bright by always making its illumination perceptible to those who believe in Christ, and by testifying through the mouth of the Priests then living that it is true in saying such things of Christ.

When then God was ordaining the arrangements of the holy tabernacle, after the completion of the ten curtains, He saith to the hierophant Moses, And do thou command the children of Israel and let them bring thee olive oil refined pure beaten to burn for a light, that the lamp burn always in the tabernacle of the congregation without the vail, which is upon the testament, Aaron and his sons shall burn it from evening to morning before the LORD: a statute for ever unto your generations on the behalf of the children of Israel: and take thou unto thee Aaron thy brother and his sons with him from among the children of Israel to minister unto Me. Thus far the oracle of God, we must now proceed to the interpretation of it as far as may be. The oil without lees and pure, seems to signify the most pure and undefiled Nature of the Holy Ghost, Which penetrating us incomprehensibly like oil, nourishes and preserves and increases the illumination in the soul, as in a lamp. And thus we believe that the Divine Baptist also shed forth the light of his testimony concerning our Saviour, having received the power of being able to illuminate from no other source than through the spiritual oil, which mightily and effectually availeth to kindle within us the Divine Light, to which also the Saviour Himself darkly alluded, saying, I am come to cast fire on the earth and what will I, if it be already kindled? The blessed Baptist then was again as in type the lamp, that was ever burning and shining in the tabernacle of testimony: and its shining in the tabernacle of testimony shews full well that his illumination was received in the churches, and will not be outside the holy and Divine Tabernacle of the Saviour. But the lamp being seen without the vail, seems to shew that he will bring in a simpler introductory illumination, saying, Repent, for the Kingdom of Heaven hath drawn nigh; but of the things hidden within the vail, to wit, the mysteries of our Saviour, he revealeth nothing at all. For he baptized not unto participation of the Holy Ghost, nor did his illumination introduce within the vail: for it was in the outer tabernacle, while yet standing, according to the mouth of Paul. But when it says, that Aaron and his sons shall burn it from evening to morning before the Lord: a statute for ever unto your generations, I think we ought to understand it after this sort. Aaron and his sons signify those who execute the priest's office in the Churches in their time, that is to say, the teachers therein and ministers of the Divine Altars. These are commanded to keep the spiritual lamp, that is, John, ever bright, for this is the meaning of, They shall burn it from evening to morning. For the whole period during which the light of the lamp was to appear, is the space of night, whereby is signified the term of the present life. For by light we understand the life to come. But the lamp burns or is kept bright, by always making its illumination perceptible to those who believe in Christ, and by testifying through the mouth of the Priests then being that it is true in saying such things of Christ.

That God may teach you that through this He was portraying the forerunner of the Savior, He immediately adds the selection of the Priests. You will grasp the full meaning of the passage again by reflecting on some such idea as this, and not wrongly, as it seems to me. At the completion of the tabernacle, the arrangement of the lamp is introduced, and immediately after, the appointment and role of the priests. For at the completion of the law and the Prophets, the voice of the forerunner shone forth, crying in the wilderness (as it is written) Prepare the way of the Lord, make straight the paths of our God; immediately after whom comes the ordination and manifestation of the holy Apostles by Christ. For the Lord chose twelve, whom He also named Apostles.

That God may teach thee, that by this He was pourtraying the fore-messenger of the Saviour, He straightway subjoins the election of the Priests. You will attain again to the whole scope of the passage by ruminating on some such idea as this, and not amiss, as seems to me. On the completion of the tabernacle the ordering of the lamp is introduced, and immediately after, the appointment and function of the priests. For at the completion of the law and the Prophets, shone forth the voice of the forerunner crying in the wilderness (as it is written) Prepare ye the way of the Lord, make straight the paths of our God; immediately after whom is the ordination and manifestation of the holy Apostles by Christ. For the Lord chose out twelve, whom also He named Apostles.

Our discussion of the lamp being finished, let us look again at the voice of the Saviour. He was, He says, the burning and shining lamp, and you were willing for a season to rejoice in his light. He criticizes in the Pharisees their mindset that is unlearned and difficult to bring to obedience, and convicts them again of being afflicted with incomparable lack of instruction and unable to understand even what they claimed to know, and very far indeed from accurate knowledge of the law, completely ignorant of what the Lawgiver was depicting beforehand in outline through Moses. For by saying that he was the burning and shining lamp, He shames, it seems, those who did not yet understand what was long ago sketched out in figures of the Law. By saying, and you were willing for a season to rejoice in his light, He presents them again as always preferring their own will to the Divine Decree, and being accustomed to follow only whom they chose. For whereas the lawgiver, He says, commanded the lamp always to shine and be burning, you were willing for it to shine not always, but for a season only, that is, for the very briefest period. For you at first marveling then quenched, as far as you are concerned, the light of the lamp, most unreasonably accusing him who was sent from God, and not only yourselves refusing to be baptized, but also forbidding him from baptizing others. For you sent to him, saying, Why do you baptize then, that is, why do you enlighten people to repentance and the knowledge of Christ? The Saviour then brought a charge both of folly and transgression of the Law upon the senseless Scribes and Pharisees, arguing with them on behalf of the words of John. I think that the blessed Luke also, understanding this, most excellently declares and cries out against their folly, saying, And all the people who heard, that is, the words of the Saviour, justified God, being baptized with the baptism of John, but the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized by him.

Our consideration of the lamp being herein completed, let us look again at the Voice of the Saviour. He was (saith He) the burning and shining lamp, and YE were willing for a season to rejoice in his light. He blames in the Pharisees their habit of mind unlearned and hard to be brought to obedience and convicts them again of being sick with incomparable ill-instructedness and not able to understand even what they professed to know, and very far indeed from an accurate knowledge of the law, wholly ignorant of what the Lawgiver was pourtraying afore in outline through Moses. For by saying that he was the burning and shining lamp, He shames (it is like) those who did not yet understand that which was long ago too limned out in figures of the Law: by saying, and YE were willing for a season to rejoice in his light, He introduceth them again as ever preferring their own will to the Divine Decree, and accustomed to follow only whom they would. For whereas the lawgiver (says He) commanded the lamp always to shine and be burning, YE were willing for it to shine not always, but for a season only, that is for the very briefest period. For ye at first marvelling quenched (as far as you are concerned) the light of the lamp, most unreasonably accusing him that was sent from God, and not only yourselves refusing to be baptized, but also forbidding him from baptizing others. For ye sent to him, saying, Why baptizest thou then, that is, why dost thou enlighten to repentance and the knowledge of Christ? The Saviour then brought a charge alike of folly and transgression of the Law upon the senseless Scribes and Pharisees, contending with them in behalf of the words of John. This I think that the blessed Luke also understanding, most excellently declares and cries aloud against their folly, saying, And all the people that heard, that is, the words of the Saviour, justified God, being baptized with the baptism of John: but the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

But I have greater witness than that of John, for the works which the Father has given Me to complete, the very works that I do, bear witness of Me that the Father has sent Me, and the Father who sent Me, He Himself has borne witness of Me.

36,37 But I have greater witness than that of John; for the works which the Father hath given Me to finish, the very works that I do, bear witness of Me that the Father hath sent Me: and the Father Which sent Me HE hath borne witness of Me.

Even though he was the lamp, he says—both depicted in the books of the law and proclaimed beforehand by the voice of the holy Prophets, that he would one day appear, shining before the true Light and declaring among you that you ought to prepare the way of your Lord and God—yet since he perhaps seems untrustworthy to you, despite being so great in virtue, because of your innate unruliness and most absurd foolishness, I now proceed to what is greater, against which you will probably say nothing, ashamed before the very beauty of truth even against your own will. For I am no longer receiving glory from the words and judgments of men, nor will I consider it necessary to gather testimonies about Myself from mere words, but I will entrust My case to a witness more credible and far greater than these, and from the very magnificence of My deeds I make clear that I am God by physis, and of God the Father, and that I do nothing to violate My own laws, redirecting them to whatever I will, and transforming things that were spoken obscurely to those of old from the crudeness of the letter to spiritual understanding.

Even though he was the lamp (saith He) both depicted by the books of the law, and proclaimed afore by the voice of the holy Prophets, that he should one day appear, beaming before the true Light, and declaring among you, that ye ought to put in good order the way of your Lord and God: yet since he haply seemeth to you not trustworthy, albeit so great in virtue, by reason of your innate unruly and most absurd folly, I proceed now to what is greater, against which probably ye will say nothing, ashamed before the very beauty of truth even against your own will. For I am no longer receiving glory by the words and judgements of men, nor shall I deem it needful to collect testimonies to Myself from bare words, but I will commit My affairs to witness more credible and far greater than these, and from the very magnificence of My deeds I make manifest that I am God by Nature, and of God the Father, and I nothing wrong Mine Own laws, trans-ordering them to whatsoever I will, and trans-elementing things which were darkly spoken to those of old, from the grossness of the letter to spiritual contemplation.

But let the one who loves learning consider again that when the Savior says He is clearly attested by His works as being God by nature, He teaches plainly that God-befitting operation and power could not exist in complete precision in anyone unless that person were also God by nature. For His works testify of Him in no other way (I believe) than this. If He is seen to be a finisher of His Father's works, and He accomplishes by His own power whatever things are most suited to the Father alone, how shall it not be clear to everyone that He possesses the same nature as the Father? And being radiant with the Father's properties, since He is from Him, He has equal power and operation with Him.¹¹

But let him that loves learning consider again that the Saviour by saying that He is well witnessed to by His works as to His being by Nature God, teaches clearly, that it was not possible that God-befitting Operation and Power should be in all exactitude in any one, unless he too were by Nature God. For He is testified of by His works, in no other way (I suppose) save this. For if He is seen a Finisher of the works of His Father, and whatever things are more suited to Him Alone, these He too accomplisheth by His Own Power: how shall it not be clear to every one, that He hath obtained the Same Nature with Him, and Radiant with the Properties of the Father, as being of Him, hath Equal Power and Operation with Him?¹¹

Yet He says He has received the works from Him, either because of wearing human nature and the servant's form—speaking more humbly than was necessary, and this in keeping with the oikonomia—or by honoring with the title of gift the good pleasure and approval of the Father concerning all His wonderful miracles. For in this same way He affirms that He was also sent, in that He emptied Himself, as it is written, of His pure God-befitting dignity because of His love for us. For He humbled Himself, and we shall find the humility of this self-humbling in no other way than in those instances where He sometimes speaks as a human being. With this agrees what the Psalmist says about Him in human terms for our sake: "I was set as King by Him upon Zion His holy mountain, declaring the law of the Lord." For He who is King forever with the Father, co-enthroned and co-seated, as God with the God who begot Him, says that He has been ordained King and Lord, stating that what He had as God, He received when He was made human—one for whom reigning is not inherent by physis, but both the title and reality of lordship come entirely from outside.

Yet He says He hath received the Works from Him, either by reason of the garb of human nature and servant's form speaking more lowlily that was needful, and this economically, or extolling by the title of gift the good Pleasure and Approval of the Father, in regard to all His wondrous Miracles. For thus does He affirm that He was also sent, in that He emptied Himself, as it is written, of His unalloyed God-befitting Dignity by reason of His Love for us. For He humbled Himself, and we shall find the lowliness of this His humbling Himself in no other ways than in those whereby He sometimes speaks as Man. To this agreeth that which is said by the Psalmist of Him in human wise for our sakes, I was set a King by Him upon Sion His Holy Mountain declaring the Law of the Lord. For He That is King for ever with the Father, Co-enthroned and Co-seated, as God with God who begat Him, says that He has been ordained King and Lord, saying that what as God He had, He received when He was made Man to whom reigning is not inherent by nature, but both the title and reality of lordship are wholly from without.

You have never heard His voice or seen His form, and you do not have His Word dwelling in you, because you do not believe in the one He has sent.

38 Ye have neither heard His Voice at any time nor seen His Form and ye have not His Word abiding in you, for Whom HE hath sent, Him YE believe not.

One can see that the arrangement of ideas poured out in the passage under consideration is not simple, but rather a swarm of hidden contemplations that very easily escapes the mind of uncritical hearers, and perhaps can be seen only by those who investigate more keenly. For what was it, someone might ask, that led Jesus, when He was saying that He was witnessed to by His God-befitting Operation, to come to something seemingly very remote as though it belonged to the subject? I mean that the Pharisees had neither at any time heard the Voice of God the Father nor seen His Form nor yet had His Word abiding in them. And I will agree, and so I suppose will everyone else, that their difficulty is not without some cause. What sense then we shall apply to the passage before us, and what again we, holding firmly to the truth on all sides, shall provide for ourselves through searching, I will endeavor to explain by the Operation and grace of the Spirit.

One may see that not simple is the arrangement of ideas poured forth upon the passage before under consideration, but that it is a swarm of hidden contemplations, which very easily escapes the mind of uncritical hearers, and haply admits of being seen by those only who investigate more keenly. For what was it (will one perchance say) that induced Jesus, when He was saying that He was borne witness to by His God-befitting Operation, to come to something most exceeding remote as though it belonged to the subject? I mean that the Pharisees had neither at any time heard the Voice of God the Father nor seen His Form nor yet had His Word abiding in them. And I will agree, and so I suppose will every one else, that not without some cause is this their difficulty. What sense then we shall adapt to the passage before us, and what again we, on all sides holding by the truth, searching shall provide ourselves with, by the Operation and grace of the Spirit I will endeavour to tell forth.

It is Christ the Savior's custom, when often having useful conversations with the unskilled Pharisees, to look into the depths of their hearts and to consider in a manner befitting God the thoughts still silently turning over and stirring in their minds. He directs His answers, words, and exposures particularly to these thoughts, and He does not simply follow the thread of His own words. Instead, He keenly responds to what they are planning and imagining to themselves, and by this He shows that He is by physis God, since He knows what lies in the depths and searches hearts and minds. If anyone wishes, let him receive the clearest demonstration of this from the other Evangelists, I mean Luke and his companions. It is written in the Gospels that Pharisees and teachers of the law once gathered together from all the region around Judea. And behold, he says, men carrying on a bed a man who was paralyzed were trying to bring him in and lay him before Jesus. When they could not find a way to bring him in because of the crowd, they went up on the roof and let him down through the tiles with his bed into the middle, right in front of Jesus. When He saw their faith, He said to the man, "Man, your sins are forgiven you." The scribes and Pharisees began to reason, saying, "Who is this who speaks blasphemies? Who can forgive sins except God alone?" But when Jesus perceived their thoughts, it says, He answered and said to them, "What are you reasoning in your hearts? Which is easier to say, 'Your sins are forgiven you,' or to say, 'Rise and walk'?" Do you see how He, without waiting for their answer or spoken complaint, responds as God to their inward thoughts? You will find yet another example fashioned in this same manner. For the blessed Luke says this: And it happened on another Sabbath that He entered the synagogue and taught, and there was a man there whose right hand was withered. The scribes and Pharisees watched Him to see whether He would heal on the Sabbath day, so that they might find an accusation against Him. But He knew their thoughts, it says, and said to the man with the withered hand, "Rise up and stand here in the middle." And he got up and stood there. Then Jesus said to them, "I will ask you, is it lawful on the Sabbath day to do good or to do evil?" Do you see again clearly in this that He shaped His words as if looking into the very hearts of those who were foolishly trying to accuse Him? We will suppose that the Savior saw something of this sort again in the hearts of the Pharisees in the passage before us as well. But you will see that the discussion does not reject the proper line or order of the subject if you are willing to go over again each of the things that have already been said.

It is the custom of the Saviour Christ, when often making useful discourses with the unskilled Pharisees, to gaze into the depths of their heart, and to consider in God-befitting manner the reasonings still dumbly revolved and stirred up in their mind, and to these in particular to direct both His answers and words and exposures, and He does not altogether keep the thread of His own words unpassed, but to what they are counselling and imagining in themselves, to this He keenly replies, and by it shews that He is by Nature God, as knowing what lies in the depth and searching the hearts and reins. If any one will, let him receive the most clear demonstration hereof, from the other Evangelists, I mean Luke and his companions. It is written then in the Gospels, that there were once gathered together from all the region round about Judea, Pharisees and doctors of the law. And, behold (he says) men bearing on a bed a man which was taken with a palsy, and they were seeking to bring him in and to lay him before him; and when they found not by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus. And when He saw their faith, He said unto him, Man, thy sins are forgiven thee. And the scribes and the Pharisees began to reason saying, Who is This which speak-eth blasphemies? who can forgive sins but One, God? But when Jesus perceived (it says) their thoughts, He answering said unto them, What are ye reasoning in your hearts? whether is easier to say, Thy sins be forgiven thee, or to say, Rise and walk? Seest thou how He not waiting their answer or murmuring in utterance of words, answers as God their inward thoughts? You will find again another example too, fashioned after this same manner. For thus says the blessed Luke, And it came to pass also on another sabbath that He entered into the Synagogue and taught, and there was a man there whose right hand was withered. And the Scribes and Pharisees watched Him whether He would heal on the sabbath day, that they might find an accusation against Him: but He knew (it says) their thoughts and said to the man which had the withered hand, Rise up and stand forth in the midst. And he arose and stood forth. And Jesus said unto them, I will ask you, Is it lawful on the sabbath day to do good or to do evil? Seest thou again evidently herein, that He framed His words as looking into the very heart of those who were foolishly trying to accuse Him? Something of this sort again in the passage too before us we will suppose to have been seen by the Saviour in the hearts of the Pharisees. But you will see that the discourse does not spurn the right line, or order of the subject, if you do not shrink from going over again each of those things which have been already said.

This long discussion with them began concerning the man who was healed on the Sabbath Day, and Christ was using many different approaches and arguments to try to persuade those who were stubbornly upset about the healing on the sabbath that it is lawful even to show compassion on the sabbath and to do good to everyone. Besides this, since the Law made the sabbath rest a shadow of a very significant reality, and since they judged Him to have violated the honor of the sabbath and thereby specifically broken the law, He was declaring, and doing so very forcefully, that He had been sent by God the Father. Furthermore, He was plainly telling them that He was testified to by Him and was pleasing to Him in everything He did. In response to these things (at least as far as the force of the arguments goes), the Pharisees were reasoning among themselves (since they relied on the writings of the law and constantly held up as their justification the commands given through Moses, claiming they had studied them): What is this Man saying? How could God the Father be pleased with someone who breaks the Law? When has He testified, or what judgment has He given concerning Him? For we know from the Mosaic writings that God came down upon Mount Sinai, and His Face was seen by the fathers, and His Voice (they say) was heard. He spoke to the whole Synagogue and commanded them to keep the Sabbath Day, clearly commanding as follows: Remember the sabbath day to keep it holy, six days you shall labor and do all your work, but on the seventh day is a holy sabbath to the Lord your God; in it you shall not do any work. And we heard no one else (they say) speaking these things: the multitude of the fathers was an ear-witness to the Voice from God, and after them the Word of God was among us. But who is This?

This great long discourse with them took its beginning about the man that was healed on the Sabbath Day, and by manifold devices and arguments was Christ endeavouring to persuade those who were waywardly vexed at the healing on the sabbath, that it is lawful even to have compassion on the sabbath, and to do good to all, and besides, that the Law made the rest of the sabbath a shadow of a most note-worthy reality; moreover having in their judgement broken the honour of the sabbath, and hereby specially transgressed the law, He was affirming and that very strongly, that He had been sent by God the Father, and further was clearly telling them that He was borne witness unto by Him, and was well-pleasing to Him in all that He did. To these things (as far at least as the evidence of the arguments goes) the Pharisees again are reasoning with themselves (as waiting on the writings of the law, and ever holding out as a pretext the commands through Moses, and saying they had read) What does this Man say? how will God the Father be well-pleased with one who breaks the Law? when has He testified, or what judgement did He give concerning Him? For we know from the Mosaic writings that God descended upon Mount Sinai, and His Face was seen by the fathers, and His Voice (say they) was heard: He spake to the whole Synagogue, and commanded them to keep the Sabbath Day, clearly commanding thus. Remember the sabbath day to keep it holy, six days shalt thou labour and do all thy work, but on the seventh day is a holy sabbath to the Lord thy God: in it thou shalt not do any work. And none other (say they) heard we saying these things: the multitude of the fathers was ear-witness to the Voice from God, and after them the Word of God was in us: But who is This?

When He saw that they were thinking this way, He shows them to be deeply ignorant, saying, "You have neither heard His Voice at any time nor seen His Form, and you have not His Word abiding in you, for whom He sent, Him you do not believe." For the things done symbolically at that time, and why God's descent upon Mount Sinai was represented to them in this way—these things they understood nothing about. They did not receive them as images of spiritual realities, but instead imagined that the Divine Nature could actually be seen with physical eyes, and they believed that He used a physical voice. But that the Savior's Word to them was true, and that they had never at any time heard the Voice of God the Father, nor had anyone seen His Form with physical sight—that is, the Word who is in all things like Him—I think we should demonstrate clearly again, bringing the things written in Exodus to spiritual investigation and testing. It says this: "And Moses brought forth the people out of the camp to meet with God; and they stood at the lower part of the mount. And mount Sinai was altogether covered in smoke, because the Lord descended upon it in fire, and the smoke thereof was going up as the smoke of a furnace, and the whole people trembled greatly. And the sounds of the trumpet rang out, growing exceedingly loud. Moses spoke, and God answered him by a voice." So much for the oracle of the all-wise Moses. But I think we should now also convict the Jews of stumbling into a completely absurd idea of God, imagining that they had both seen His Form and heard the Voice that actually belongs to the Divine Nature.

When He perceived that they were thus imagining, He exposes them as keenly ignorant, saying, Ye have neither heard His Voice at any time nor seen His Form, and ye have not His Word abiding in you, for whom HE sent, Him YE believe not. For the things done in a type at that time, and why the descent of God upon Mount Sinai was figured out to them, these things they knowing nothing of, received them not as images of spiritual realities, but were imagining that the Divine Nature could actually be seen with the eyes of the body, and believed that He used a bodily voice. But that the Word of the Saviour to them was true, and that they neither at any time heard the Voice of God the Father, nor had any one with bodily vision seen His Form, that is, the Word in all things like unto Him, I think that we ought again to shew clearly, bringing to spiritual investigation and test the things written in Exodus. It says thus, And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire, and the smoke thereof was going up as the smoke of a furnace, and the whole people quaked greatly. And the voices of the trumpet sounded, going forth exceeding mighty, Moses spake, and God answered him by a voice. Thus far then the oracle of the all-wise Moses: but I think we ought now too to convict the Jews of stumbling into a most absurd idea of God, imagining that they had both seen His Form, and heard the Voice actually inherent in the Divine Nature.

Come then, taking courage in the generosity and grace of the Savior, let us refine the crudeness of the letter of the law into spiritual understanding. In this way what was said to the Pharisees by God will be shown to be true: You have neither heard His voice at any time nor seen His form. The fact that the people were brought out by Moses to meet God, as it is written, will be a clear sign and symbol in the form of a riddle that no one can come to God without guidance and instruction, but through the law they are led to knowledge of the things they seek to learn. Moses will be understood to represent the Law, as a certain person said, They have Moses and the Prophets. Standing at the foot of the mountain when God had already descended and was on it signifies the readiness of heart and determination of those who are called to serve Him, not refusing in any way to apply themselves even to things beyond their ability and superior to their nature, while God is with them. Such in every respect are those who share in the Savior. Therefore, practicing courage beyond human strength, they say, Who shall separate us from the love of Christ? Shall tribulation or distress or persecution or famine or nakedness or peril or sword? For all dreadful things are bearable to the godly for love of Christ, and even if tribulation should rise up like a mountain, they will rise above all danger and will not turn their minds away from love of God. But God is said to come down not onto any low ground, but somewhere on high, and He is seen on a mountain, so that you may consider something like this: that although the Divine Nature condescends to our understandings and brings Itself within our grasp, yet It is exceedingly far above us, both in words and thoughts. For the height and intensity of the doctrines concerning It are signified by the mountain, which he tells us was completely darkened with smoke. For sharp indeed and not very clear to us are words concerning the Godhead, wounding like smoke the eyes of the understanding. Therefore the most wise Paul testified that we see through a glass and darkly. The Psalmist again says that He, that is God, made darkness His secret place, under the name of darkness hinting at the Incomprehensibility surrounding Him, of which the smoke around the fire on the mountain may well be taken as a type. But the Godhead Itself descended in the form of fire at that particular time, fittingly and necessarily because of the nature of the matter. For it was necessary, it was necessary that He Who called Israel to service and understanding through the law that would be given should appear as an Enlightener and an Avenger. And both these purposes are accomplished by fire. Indeed, and the voices of the trumpet, he says, sounded, going forward exceedingly mighty, so that some similar effect of ideas may again be produced for us. For the Law too was proclaimed by God, yet not continuously at first because of the weakness of the students, but stammering, so to speak, and not with the full force of the trumpeter. This is why Moses too called himself slow of speech. But as time advances and carries forward the believers in Christ from the shadow in the letter to the spiritual worship, the voices of the Divine trumpet grew exceedingly mighty, the saving and Gospel preaching resounding in a sense through the whole earth. For this was not heard only in the country of the Jews or proclaimed from Dan to Beersheba, like the Law with its weak voice and minor proclamation, but rather, Their voice went forth into all the earth, as it is written. And what besides? Moses spoke, he says, and God answered him by a voice.

Come then taking courage in the bounty and grace of the Saviour, let us refine the grossness of the letter of the law into spiritual contemplation: for so will that be shewn to be true which was said to the Pharisees of God; Ye have neither heard His Voice at any time nor seen His Form. The people then being brought forth by Moses to meet God, as it is written, will be a manifest sign and token as in enigma, that none can unled and uninstructed come to God, but by the law are they led to the knowledge of the things which they seek to learn. For Moses will be understood to be put for the Law, according as is said by a certain one, They have Moses and the Prophets. But the standing by under the mount, when God had now descended and was on it, signifies the readiness of disposition and resolve of those who are called to serve Him, not refusing in any way to apply themselves even to things above their power and superior to their nature, while God is with them. Such in all respects are they who are partakers of the Saviour. Wherefore they practising manliness above men say, Who shall separate us from the Love of Christ? shall tribulation or distress or persecution or famine or nakedness or peril or sword? for all dreadful things are tolerable to the godly for love of Christ, and though tribulation should rise up as a mountain, they will rise superior against all danger, and will not withdraw their mind from love to God. But God is said to come down, not upon any low ground, but somewhere on high and on a mountain is He seen, that you may think some such thing as this with yourself, that although the Divine Nature condescending to our understandings, brings Itself to our conception, yet is It exceeding far above us, both in words and thoughts. For the height and intensity of the doctrines respecting It, are signified by the mountain, which he tells us was wholly darkened with smoke. For keen indeed and not very clear to us are words respecting the Godhead, wounding like smoke the eyes of the understanding. Therefore the most wise Paul testified that we see through a glass and darkly: the Psalmist again says that He, that is, God, made darkness His secret place, under the name of darkness hinting the Incomprehensibleness around Him, whereof the smoke about the fire on the mount may well be taken as a type. But the Godhead Itself descended in the form of fire, at that particular time, fittingly and of necessity for the nature of the thing. For it behoved, it behoved that He Who called Israel unto bondage and understanding through the law that should be put forth, should appear as an Enlightener and an Avenger. And both these ends are accomplished by fire. Yea, and the voices of the trumpet (saith he) sounded, going forward exceeding mighty, that some such effect of ideas again may be wrought for us: for the Law too was proclaimed by God, yet not continuously at first, by reason of the infirmity of the pupils, but stammeringly, so to say, and not with the whole force of the trumpeter. Wherefore Moses too called himself slow of speech. But as time advances, and carries forward the believers in Christ from the shadow in the letter to the spiritual worship, the voices of the Divine trumpet waxed exceeding mighty, the saving and Gospel preaching resounding in a way through the whole earth. For not as the Law, feeble-voiced and petty-heralding, was this heard in the country of the Jews only, or proclaimed from Dan to Beersheba, but rather, Their voice went forth into all the earth, as it is written. And what besides? Moses spake (saith he) and God answered him by a voice.

Let the minds of the more dedicated students be sharp, and let them carefully observe the consistency found in the Divine Scriptures. For Moses speaks, and God answers him by a voice—certainly not by His Own Voice, for the text does not say this, but simply and without qualification by a voice, miraculously produced in a more human manner through the sound of words. For in what work will God lack power? What that God wills shall He not accomplish, and that quite easily? Therefore Moses spoke, and God answered him by a voice. Here we have the type; let us see the truth. So in the holy Gospels you have the Lord saying, Father, glorify Your Son, and the Father answering by a voice, I have both glorified, and will glorify again. The Savior showed that this is not truly the voice of God the Father by saying to those who were present at the time, This voice was made not because of Me, but for your sakes. You see how He clearly stated that the Voice was made, since it is not appropriate to suppose that the Divine Nature uses a voice with sound, though It adapts Itself to our needs and speaks like us, oikonomically (economically, accommodating our capacity).²²

Keen be again the mind of the more studious, accurately let it observe the stability inherent in the Divine Oracles. For Moses speaks, and God answers him by a voice, not surely by His Own Voice, for this it does not say, but simply and absolutely by a voice, wrought wondrously in more human wise by sound of words. For in respect of what work will God be powerless? What that God wills shall He not perform, and that full readily? Therefore Moses spake, and God answered him by a voice. Herein is the type, let us see the truth. You have therefore in the holy Gospels the Lord speaking, Father, glorify Thy Son, and the Father answering by a voice, I both glorified, and will glorify again. The Saviour shewed that this is not truly the voice of God the Father, by saying to those who were then present, This voice was made not because of Me, but for your sakes. Thou seest how He clearly affirmed that the Voice was made, since it is not meet to suppose that the Divine Nature useth a voice with a sound, though It conform Itself to our needs and speak like us, economically.²²

These considerations had to be brought into our present discussion. We thought it absolutely necessary to show readers that Jesus was speaking the truth when He said about His Father, "You have neither heard His voice at any time nor seen His shape, and you have not His word abiding in you, for you do not believe the one whom He sent." The Spirit itself will testify that the Pharisees, puffed up with strange boasting, used to pretend that the Divine Word was with them and in them, and therefore foolishly claimed they had reached marvelous wisdom. Christ says to them through the Prophet Jeremiah, "How do you say, 'We are wise, and the word of the Lord is with us'? For the lying pen of the scribes has worked in vain. The wise men were ashamed, dismayed, and captured. What wisdom do they have, since they rejected the word of the Lord?" How could they not be captured when they rejected the Living and Hypostatic Word of God, did not receive faith in Him, dishonored the Impress of God the Father, and refused to behold His most true Form (so to speak) through His divine authority and power? For the Divine and Ineffable Nature is not apprehended by us in any other way (as far as possible) except through what it accomplishes and does. Therefore Paul directs us to move from the greatness and beauty of created things proportionally to contemplation of the Creator. The Savior likewise leads us to apprehend Him, saying, "If I do not do the works of My Father, do not believe Me; but if I do, even though you do not believe Me, believe My works." With good reason He criticized His own disciple (this was Philip) who thoughtlessly imagined he could somehow attain contemplation of God the Father, even though he had the ability to consider His Uncreated Image, which accurately shows in Himself the One who begot Him. Therefore He said, "Have I been with you so long, and you have not known Me, Philip? Whoever has seen Me has seen the Father."

These considerations were of necessity brought into our present discourse: we deemed it altogether needful that Jesus should be shewn to the readers speaking truth, when He is found saying of His Father, Ye have neither heard His Voice at any time nor seen His shape, and ye have not His Word abiding in you, for Whom HE hath sent, Him yE believe not. That the Pharisees puffed up unto strange boasting, were wont to pretend that the Divine Word was with them and in them, and therefore foolishly affirmed that they had advanced to marvellous wisdom, the Spirit Itself will testify, since Christ says by the Prophet Jeremiah unto them, How do ye say, WE are wise, and the word of the Lord is with us? For nought to the scribes became their lying pen; the wise men were ashamed, were dismayed and taken; what wisdom is in them? because they rejected the word of the Lord. For how are they not taken rejecting the Living and Hypostatic Word of God, receiving not the faith to Him-ward, but dishonouring the Impress of God the Father, and refusing to behold His most true Form (so to say) through His God-befitting Authority and Power? For the Divine and Ineffable Nature is in no other wise apprehended (so far as may be) by us, than through what It effects and works, therefore Paul directs us to go from the greatness and beauty of the creatures proportionably unto the contemplation of the Creator, the Saviour again leads us to the apprehending of Himself, saying, If I do not the works of My Father, believe Me not; but if I do, though ye believe not Me, believe My works. And with great reason did He blame His own disciple (this was Philip) who imagined thoughtlessly that he could in any other way attain to the contemplation of God the Father, albeit it was in his power to consider His Uncreated Image, which shews accurately in Himself Him Who begat Him. Wherefore He said, So long time am I with you, and hast thou not known Me Philip? he that hath seen Me hath seen the Father.

You search the Scriptures because you think that in them you have eternal life, and these Scriptures testify about Me, yet you will not come to Me so that you might have life.

39,40 Ye search the Scriptures, for in them YE think ye have eternal life, and they are they which testify of Me, and ye will not come to Me that ye might have life.

The straightforward explanation of this passage that most people find easy to accept takes it as a command from our Savior to the Pharisees—that they should search the Divine Scriptures and gather from them testimonies about Him that lead to life. But since Christ adds the connecting word "and" before the clause "Ye will not come to Me," He clearly means something related to what He has already said, but slightly different. If we were meant to take it as a command, wouldn't the whole sentence need to be worded something like this: "Search the Scriptures, for in them you think you have eternal life, and they are the ones that testify of Me; but when you have searched, come to Me"? Instead, He is criticizing them for refusing to come to Him even though their searching should have led them to do so, saying, "And ye will not come to Me."

The smooth, and passable to the many, and beaten explanation of the passage persuades us to suppose that it was spoken in the imperative mood by our Saviour to the Pharisees, that they ought to search the Divine Scriptures and gather testimonies concerning Him unto life. But since by interposing the conjunction (I mean, And) He joins on the clause, Ye will not come to Me, He evidently signifies something else, akin to what has been said, but a little different. For if it were to be taken imperatively, how should we not say it was necessary to say the whole sentence in some such fashion as this, Search the Scriptures for in them YE think ye have eternal life, and they are they which testify of Me; but when ye have searched, come to Me? But He is blaming them for not choosing to come, although led to it by the search, saying, And ye will not come to Me.

We should look to what is more useful and fits better with what came before, and read this passage not as a command but rather as a connected statement with a comma. The meaning of the passage before us will be of this kind. For when Christ saw that they were constantly turning to the books of Moses and ignorantly gathering material from them for contradiction, but seeking nothing else and not receiving what would help them toward proper belief, He therefore necessarily shows them that their effort in searching for these things is useless and unprofitable, and clearly convicts them of engaging in a great and highly valuable activity in a manner that does not match its proper purpose. For what good is it, He says, that you search the Divine Scriptures and suppose that through them you will obtain eternal life, but when you find that they testify of Me and call Me eternal life, you will not come to Me that you might have life? You do not perceive, He says, that from the very source where you ought to be saved, you instead bring the greatest harm to your own souls—you who are stirred up by the Mosaic books only to contradiction, but the things by which you could gain eternal life, you do not even allow into your minds.

We will then, looking to what is more profitable and agreeable to what preceded, read it not imperatively, but rather as in connection and with a comma. Of this kind again will be the meaning of the passage before us. For when He saw that they were ever running to the books of Moses, and ignorantly collecting thence materials for gainsaying, but seeking for nothing else, nor receiving what would avail them for due belief: needs therefore does He shew them that their labour in searching for these things is useless and unprofitable, and clearly convicts them of exercising themselves in a great and most profitable occupation in a way not becoming its use. For what tell me (saith He) is the use of your searching the Divine Scriptures, and supposing that by them ye will attain unto everlasting life, but when ye find that they testify of Me and call Me everlasting life, ye will not come to Me that ye might have life? Whence then ye ought to be saved (He saith) ye perceive not that thence ye get the greatest damage to your own souls, ye who are sharpened from the Mosaic books only unto gainsaying, but the things whereby ye could gain eternal life, ye do not so much as receive into your minds.

Since the Law and the holy Prophets say much about the One who is by physis Life—that is, the Only-Begotten—this will, I think, be clear to all who love learning.

For that in the Law and the holy Prophets there is much said concerning Him Who is by Nature Life, that is the Only-Begotten, will I think be plain to all who are lovers of learning.

He perceives again, or rather He sees in a God-befitting way, that the stubborn and defiant group of Pharisees were deeply wounded, and not entirely because they were accused of failing to search the Divine Scriptures as they should, but rather because He said, "You will not come to Me." For people easily assume that the faults they themselves have can also be found in the Savior. In their great foolishness, they apparently imagined that the Lord was ambitious and wanted to obtain honor for Himself from everyone by calling them to be His disciples. Having formed some such suspicion in their minds, they expected to be immediately deprived of their authority over the nation. They were greatly troubled at seeing the Heir wanting to demand the fruit of the vineyard. Therefore, as far as their anger and envy at what was said are concerned, they practically say what is in the Gospel parables: "Come, let us kill Him and take His inheritance." Taking away their groundless suspicion and uprooting beforehand the shoots of envy and malice, He says directly, "I receive not honor from man." For I do not (He says) call My hearers to discipleship under Me as if I were seeking honor from you or from others, as you do, nor do I receive this as the reward of My teaching, since I have complete glory from Myself and do not lack it from you. But I said that you would not come to Me because I know well that you do not have the love of God in you. And being without love for God (He says), how could you come to Me, Who am the Only Begotten, God of God?

He perceives again, yea rather He sees in a God-befitting way, that the stubborn and contumacious band of the Pharisees were cut to the heart, and that not altogether at being accused of not searching the Divine Scriptures as they ought, but rather at His saying, Ye will not come to Me. For what diseases themselves easily fall into, these they think can take hold of the Saviour also. For they imagined (it seems) of their great folly that the Lord was ambitious, and wished to obtain for Himself honour from all, through His calling them to be His disciples. Having got some such surmise as this into their minds, they expected to be deprived forthwith of their authority over the nation: they were cut to the heart in no slight degree at seeing the Heir desirous of demanding the fruit of the vineyard. Wherefore, as far as pertains to their wrath and envy at what is said, they all but say what is in the Gospel parables, Come, let us hill Him and let us have His inheritance. Taking away then their surmise the offspring of emptiness, and plucking up beforehand by the roots the shoots of envy and evil eye, He says downright, I receive not honour from man. For I do not (says He) call My hearers to discipleship under Me, as though hunting for honour from you, or from others, as YE do, nor do I receive this as the reward of My teaching, having most full glory from Myself, and not short of that from you, but I said that ye would not come to Me, because I know well, that ye have not the love of God in you. And being destitute of Love to God (says He) how should ye come to Me, Who am the Only Begotten, God of God?

In order that the Pharisees might not think the Lord was pointlessly attacking them when He said, "You have not the love of God in you," He immediately adds this statement to what He said before, showing that His words are true. He says, "That I do not lie in saying you lack love toward God, I will demonstrate to you through one thing. For I came in My Father's Name—because I am earnestly urging you to do all things for the glory of God the Father—but you rejected through your unbelief the One who comes from above and proceeds from God. Yet you will certainly receive the deceiver—for as God, I know what is to come—who does not offer glory to God the Father and demands that you believe him while working in his own name." From this, I think the blessed Paul also, having understanding, says something true about the Jews and the son of transgression: "Because they received not the love of the truth, that they might be saved, for this cause God sends them an operation of error, that they should believe a lie, that they all might be condemned who believed not the truth, but had pleasure in unrighteousness." What is said here, then, is proof that the Pharisees were not falsely accused by our Savior Christ with empty words, for it presents a prophecy of an event that would come to pass in its appointed time.³³

In order that the Pharisees might not think that the Lord was idly railing at them, from His saying, Ye have not the love of God in you, He immediately adds this also to the above, shewing that the saying is true. That I do not lie (says He) in saying that ye are bereft of love towards God, I will set before you by one thing. For I came in My Father's Name (for I am persuading you zealously to perform all things to the glory of God the Father) but ye shook off from you by your unbelief Him That cometh from above and proceedeth from God: but ye will surely receive (for as God, I know things to come) the falsely-called, who does not offer the glory to God the Father, and demands credence from you, yet works in his own name. Whence I suppose the blessed Paul too, having understanding, says something true concerning the Jews and the son of transgression, Because they received not the love of the truth, that they might he saved, for this cause God sendeth them an operation of error, that they should believe a lie, that they all might be doomed who believed not the truth, but had pleasure in unrighteousness. This then which is said is a proof that the Pharisees were not slandered by our Saviour Christ with empty words, for it introduces a prophecy of an event which should come to pass in its time.³³

He accuses the Pharisees of loving power and valuing honors from people, subtly suggesting that they are doing something terribly wrong by thoughtlessly attributing the sicknesses of their own souls to God, who cannot possibly experience sickness. Next He says that because they are trapped by empty pride, they lose the most valuable prize, which is faith in Him. Paul also speaks clearly to us about this, for he says, "If I were still trying to please people, I would not be Christ's servant." It necessarily happens that those who chase after honors from people fail to receive the glory that comes from above and from the only God, as the Savior says. He says "only" to set God apart from the false gods of the Gentiles, not to exclude Himself from the honor of being the Only One. As we have often said before, the fullness of the Holy and Consubstantial Trinity rises up to one nature and glory of Godhead.

He accuses the Pharisees of love of rule and of prizing honours from men, covertly hinting that they do exceeding ill, in unadvisedly putting the diseases of their own soul upon God Who can by no means know disease. Next He says that they, fast held by vain glory, thereby lose the fairest prize, meaning faith in Him: whereof Paul too speaketh clearly to us: for if (says he) I were yet pleasing men, I should not be Christ's servant. It usually then as of necessity befalls those who hunt for honours from men, to fail of the glory that cometh from above and from the only God, as saith the Saviour. He says only, opposing God to the gods of the Gentiles, and not excluding Himself from the honour of the Only. For as we have often said already, the Fullness of the Holy and Consubstantial Trinity mounteth up to One Nature and glory of Godhead.

Having said that the Pharisees cared more about living for vain glory than for godliness, and having taught that this led them to turn aside to extreme unbelief, He says that they were accused by Moses himself, the very one they habitually boasted about so intensely. Indeed, when the man who was blind from birth once said to them about Christ, "Will you also be His disciples?" they immediately cried out and said openly, "You are His disciple, but we are Moses' disciples." Therefore even Moses himself, He says, will accuse you—the one in whom you place all your hope—and he, despised along with the rest, will denounce your inborn foolishness before God. And we should not think that those who do not believe in Him will be free from blame by Christ just because He said to the Jews, "Do not think that I will accuse you to the Father." For what should we say when we hear Him saying, "Whosoever therefore shall confess Me before men, him will I too 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"? Should we not reasonably suppose that those who meet with this response from Christ will be accused before God the Father for their denial? But I suppose this is clear to everyone. The Jews are certainly not free from accusation, having denied Christ through their long-standing unbelief, but this applies to them most naturally. For since they rejected His warnings and made no account of His divine and heavenly teaching, but are always concerned with properly keeping the Mosaic law, so much so that they are seen eventually crying out even more openly, "We know that God has spoken to Moses, but this man we do not know where He is from"—He most necessarily convicts them of transgressing against that very Moses in whom they boast, and says that they need no other accuser. The law given through Moses alone will suffice for them to be justly accused for their unbelief in Him, even if the voice of the Judge, that is Christ, should be silent.

Having said that the Pharisees cared more to live vain-gloriously than piously, and having taught that hence they turned aside to unmeasured unbelief, He says that they were accused by Moses himself, of whom it was their custom to boast very vehemently. And indeed when the man who was blind from his birth once said to them of Christ, Will YE also be His disciples? immediately they cry out and say openly, THOU art His disciple, but WE are Moses disciples. Even Moses himself therefore (says He) shall accuse you, in whom ye put all your hope, and he despised with the rest will denounce before God your innate folly. And we do not deem that they who believe not in Him will be without blame from Christ, by reason of His saying to the Jews, Do not think that I will accuse you to the Father. For what shall we say when we hear Him saying, Whosoever therefore shall confess Me before men, him will I too 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? shall we not reasonably suppose, that they shall be accused to God the Father for their denial, who meet with this from Christ? But I suppose this is clear to every one. The Jews then are not surely free from accusal who have through long unbelief denied Christ, but this applies to them most naturally. For since they shook off His admonitions, and made no account of His Divine and Heavenly teaching, but are ever about duly keeping the Mosaic law, so as to be seen at length even more nakedly crying out, WE know that God hath spoken unto Moses, this man we know not from whence He is:—-most necessarily does He convict them of transgressing against that Moses, in whom they boast, and says that they need no other accuser, but that the law given through him will alone suffice for their with reason being accused for their unbelief in Him, even though the Voice of the Judge, that is, Christ, should be dumb.

After saying that the Jews would be accused by the all-wise Moses and would face indictment from him for their unbelief in Him, He usefully adds these things as well, teaching that He was not finding fault with them without reason, or else He would be removing the suspicion of being someone who insults others, for it is clear that He is not making any false statement. Suppose then (He says) that you reject My words—I will endure not being believed. Accept your own Moses, trust the one you admire, and you will know for certain the One whom you dishonor by not knowing Him. Put an end to your types that are laboring to bring forth the truth. For I am foreshadowed in his books. Therefore Moses himself will also accuse you (He says) when he sees you disbelieving his writings about Me.

Having said that the Jews would be accused by the all-wise Moses, and would undergo indictment at his hands for their unbelief in Him; He profitably subjoins these things also, teaching that He was not finding fault with them for nothing, or otherwise repudiating the suspicion of being given to railing, for it is evident that He is making no untrue speech. Be it then (saith He) that ye reject My words, I will bear with not being believed: receive your own Moses, give credence to him whom ye admire, and ye shall know of a surety Him whom not knowing ye dishonour. Break off your types which travail with the truth. For I am shadowed out in his books. Therefore will Moses himself also accuse you (saith He) when he seeth you disbelieving his writings about Me.

We ought then, after interpreting what is before us, to proceed in order, entrusting it to sincere lovers of learning to investigate the images of Christ found throughout Moses. For his books are full of such passages, and there is much said by him, yet it is difficult to understand and filled with exceedingly subtle and hidden meanings. But lest we seem to let laziness get the better of us and unreasonably avoid such a glorious task by simply claiming that the books of Moses are difficult, we will apply ourselves to this too, knowing what is written: The Lord will give utterance to those who evangelize with much power.

We ought then perhaps having interpreted what is before us, to proceed in order, committing it to sincere lovers of learning to investigate the images of Christ through Moses. For his books are full of passages, and there is much said by him, yet full of difficulty to understand and replete with exceeding subtle and hidden meanings. But lest we seem to let indolence have the mastery over us, and unreasonably to shirk so glorious a toil, by simply clothing with difficulty the books of Moses, we will apply ourselves to this too, knowing what is written, The Lord will give utterance to them who evangelize with much power.

But since, as we have said, there are many words on these things, and since the all-wise Moses has through many forms foretypified the Mystery of Christ, we will not consider it necessary to pile up a great number of examples before our readers. Instead, having chosen one from the whole collection, we will attempt to make clear proof that the Word of our Savior was true, which He spoke to the Jews, saying, "If you had believed Moses, you would have believed Me, for of Me he wrote."

But since there are, as we have said, many words on these things, and since the all-wise Moses hath through many forms foretypified the Mystery of Christ, we shall not deem it necessary to heap up a great multitude before our readers, but having chosen one out of the whole number, we will essay to make clear proof that the Word of our Saviour was true, which He spake to the Jews, saying, If ye had believed Moses, ye would have believed Me, for of Me he wrote.

The Lord your God will raise up for you a Prophet from among your brothers, like me. You must listen to Him, just as you asked of the Lord your God at Horeb on the day of the assembly, when you said, "Let us not hear the voice of the Lord our God again, and let us not see this great fire anymore, or we will die." And the Lord said to me, "What they have said is right. I will raise up for them a Prophet from among their brothers like you, and I will put My words in His mouth, and He will speak to them everything I command Him. And I will hold accountable anyone who does not listen to what the Prophet speaks in My Name." Deuteronomy is a kind of repetition and summary of the books of Moses, so it is not possible to draw from it a type and image of the legal priesthood. Yet since we are accustomed, with Christ's help, to think rightly about all things, we will explain to our readers and make clear the meaning of this passage. Here again the mystery of Christ is plainly told to us, skillfully shaped through very careful reflection on the likeness to Moses. For he says, "The Lord your God will raise up for you a Prophet from among your brothers like me." He himself explains, and does so boldly, what idea his statement introduces to us through the likeness to himself, and he clearly adds, "Just as you asked of the Lord your God at Mount Sinai on the day of the assembly, saying, 'Let us not hear the voice of the Lord our God anymore, and let us not see this great fire anymore, or we will die.'" For he declares that he was spoken of at that time as a mediator, since the Synagogue of the Jews was still unable to deal with things beyond nature and therefore wisely declined things beyond their capacity. For such was the vision of God, overwhelming their sight with unfamiliar sights, and the sound of the trumpets was supernatural and unbearable to those who heard it.

The Lord thy God (it says) will raise up unto thee a Prophet from thy brethren, like unto me, Him shall ye hear; according to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let us not hear again the voice of the LORD our God, neither let us see this great fire any more, nor let us die: and the LORD said unto me, Well is all which they spake: I will raise them up a Prophet from among their brethren like unto thee, and will put My word in His Mouth, and He shall speak unto them as I shall command Him. And the man who shall not hearken unto what the Prophet shall speak in My Name, I will require it of him. Deuteronomy is a kind of repetition and summary of the Mosaic books: it is not therefore possible to take from it a type and image of the legal priesthood. Yet since we are not accustomed to be without understanding, who in all think rightly by Christ's aid, we will tell our readers and throw open the meaning of the passage in hand: Lo again is the mystery of Christ plainly told us, skilfully moulded by most subtle contemplation from likeness to Moses. For (says he) a Prophet shall the Lord your God raise up unto you of your brethren like unto me: himself explaining, and that unflinchingly, what is the idea which from the likeness to himself his declaration introduces to us, clearly subjoins, According to all that thou desiredst of the LORD thy God in the mount Sinai in the day of the assembly, saying, Let us not hear any more the voice of the LORD our God, neither let us see this great fire any more, and let us not die. For he affirms that himself was at that time spoken of as a mediator, the Synagogue of the Jews being yet powerless to have to do with things above nature, and therefore prudently declining things above their power. For such was the sight of God, surprising the vision with unwonted sights, and the echoes of the trumpets supernatural and intolerable to the hearers.

Therefore the mediation of Moses was established as a remedy for the weakness of those people at that time, delivering to the synagogue what God had decreed. You should transfer this type to the reality and understand from this that Christ is the Mediator between God and humanity, communicating to those more ready to learn through human speech (since for our sake He was born of a woman) the Ineffable Will of God the Father, which was made known to Him alone, because He is understood to be both Son of the Father and Wisdom, knowing all things, even the deep things of God. Since it was impossible for physical eyes to gaze upon the undiluted and unveiled Divine and Ineffable glory of the ousia that surpasses all things (for He says, "no one shall see My Face and live"), it was necessary for the Only-Begotten Word of God to be formed in accordance with our weaknesses, clothed in this human body according to the Ineffable manner of the divine plan, and revealing to us the counsel from above, that is, from God the Father. He says, "All things that I heard from My Father, I will declare to you," and again, "I did not speak on My own, but the Father who sent Me gave Me a commandment what I should say and what I should speak." Therefore Moses in ancient times may be considered a type of Christ, serving as an image of mediation, excellently delivering to the children of Israel what God had appointed. But Moses's mediation was that of a servant, while Christ's is free and more mystical, since He grasps by physis the things mediated and reaches to both—I mean the humanity that is mediated and God the Father.

Therefore the mediation of Moses was instituted as medicine of infirmity for those at that time, ministering to the synagogue the things decreed of God. You will transfer again the type to the truth, and will hereby conceive of Christ, the Mediator of God and men, ministering to the more teachable by means of human voice (when for our sakes He was born of a woman) the Ineffable Will of God the Father, made known to Him Alone, in that He is conceived of as both Son, of Him, and Wisdom, knowing all things, yea the deep things of God. For since it was not possible for the eyes of the body to fasten themselves upon the untempered and bare Divine and Ineffable glory of the Essence which surpasseth all things (for there shall no man (saith He) see My Face, and live:) needs was the Only-Begotten Word of God co-fashioned after our infirmities, clothed in this human body according to the Ineffable mode of the economy, and manifesting to us the counsel from above, that is of God the Father, saying, All things that I heard of My Father, these will I declare unto you, and again, For I spake not of Myself, but the Father which sent Me, He gave Me a commandment what I should say and what I should speak. Therefore as an image of the mediation, Moses of old may be considered a type of Christ, ministering most excellently to the children of Israel the things appointed from God: but the mediation of Moses was ministrative, that of Christ is free and more mystical, in that He takes hold by Nature of the things mediated and reaches unto both, I mean the manhood that is mediated and God the Father.

For He was by nature God, as the Only-Begotten of God, as not separated from the ousia of the One who begot Him, and existing within it, as He is understood to be also from it. But He was man too, in that He became flesh, making Himself like us, so that through Him what is by physis far separated might be joined to God. When Moses says, "A Prophet shall the Lord raise up unto you like unto me," you will understand it in no other way than we have just said. Since God Himself also confirms the word saying, "Well is all which they spoke; I will raise them up a Prophet like unto thee, and will put My Words upon Him, and He shall speak unto them according to all that I shall command Him." For the Son upholds all things by the word of His power, as Paul says, and tells us the words of the Father, inasmuch as He is appointed a Mediator by Him, as is sung in the Psalms, as of Christ Himself, "And I was set King by Him upon Sion His holy Mountain, declaring the decree of the Lord."

For He was by Nature God, as the Only-Begotten of God, as not separated from the Essence of Him Who begat Him, and in-being in It, as He is conceived to be also of it. But He was Man too, in that He became Flesh likening Himself to us, that through Him that which is by nature far separated might be conjoined to God. When then Moses says, A Prophet shall the Lord raise up unto you like unto me, you will understand it no other wise than we have just said. Since God Himself also sets His seal on the word saying, Well is all which they spake; I will raise them up a Prophet like unto thee, and will put My Words upon Him, and He shall speak unto them according to all that I shall command Him. For the Son u pholdeth all things by the word of His Power, as Paul saith, and telleth us the words of the Father, inasmuch as He is ordained a Mediator by Him, as is sung in the Psalms, as of Christ Himself, And I was set King by Him upon Sion His holy Mountain, declaring the decree of the Lord.

But if anyone wants to understand the mode of likeness through other considerations as well, he will understand "like unto me" as referring to a lawgiver, and will bring forward as proof the words, "It was said by them of old, 'Thou shalt not commit adultery,' but I say unto you, 'Thou shalt not lust.'" He will also understand "like unto me" by saying that He is a kind of leader and teacher who enables us to understand the will of the Father and to know the things that lead to the Kingdom of Heaven—just as the blessed Moses also appeared to those of old as a teacher of instruction through the Law, adding everywhere to his own words, "That thou mayest live long, and that the Lord thy God may bring thee into the land which He sware to thy fathers." But since Moses added to what has been said, "And the man that will not hear what the Prophet shall speak in My Name, I will require it of him," let the ignorant Jews, who harden their minds to complete stubbornness, consider that they are pouring self-invited destruction upon their own heads. For they will be under divine wrath, receiving the total loss of good things as the wages of their rage against Christ. For if they had believed Moses, they would have believed Christ, because Moses wrote about Him.

But if it seem good to any, by other considerations also to attain unto the mode of likeness, he will understand Like unto me as lawgiver, and will bring forward as proof the words, It was said by them of old, Thou shalt not commit adultery, but I say unto you, Thou shalt not lust. He will understand again like unto me, saying that He is a kind of leader and master unto the being able to understand the will of the Father, and to the things whereby there is the high road into the Kingdom of Heaven: just as to them of old too the blessed Moses appeared a teacher of the instruction through the Law, adding everywhere to his own words, That thou mayest live long, and that the Lord thy God may bring thee into the land which He sware to thy fathers. But since he subjoined to what has been said, And the man that will not hear what the Prophet shall speak in My Name, I will require it of him; let the ignorant Jews, who harden their minds to most utter stubbornness, consider that they are pouring self-invited destruction upon their own heads. For they shall be under Divine wrath, receiving the total loss of good things as the wages of their rage against Christ. For if they had believed Moses, they would have believed Christ, for of Him he wrote.

This verse might seem to someone, and reasonably so, to be very unclear. A person could even, without being entirely wrong, arrive at false assumptions, thinking that the books of Moses are superior to the words of the Savior. The verse does have such an appearance, and if someone reads it without careful consideration, it seems to give the Mosaic writings a more honorable reputation than the words of the Savior. By saying "If ye believe not his writings, how shall ye believe My Words," He seems to suggest that the writings of Moses hold a higher position than His own words. But the very nature of the matter will show that this unbelievable idea is completely foolish. How can the writings of Moses be thought superior to the words of the Savior, when Moses's writings were types and shadows, while Christ's are the truth? It probably wouldn't be difficult to develop extensive arguments about this, but when things are obvious and prove themselves rather than needing external proof, I think it's unnecessary to explain whether they are in good or bad condition. Why should anyone waste time making subtle distinctions about such matters and chop up what is perfectly clear into pointless chatter?

The verse might appear to a person, and with good reason, to have great obscurity. For he might even without being out of the mark, take to untrue surmises, supposing that the books of Moses excel the words of the Saviour. For the verse hath some such appearance, and as far as one can say, taking it without accurate consideration, it furnishes to the Mosaic writings a more worthy repute than to the words of the Saviour. For by saying, If ye believe not Ms writings, how shall ye believe My Words, He somehow gives us to understand that the writings of Moses are in a superior position to His Own words. But the very nature of the thing will shew that this so incredible idea is replete with the extremest folly: for how shall the writings of Moses be conceived to excel the words of the Saviour, when his were types and shadows, Christ's the truth? And it would not perhaps be hard to expend much reasoning hereupon: but things which are obvious and receive their proof, not from without, but from themselves, I think it superfluous to say that they are not in ill case or the reverse. For why should one waste time making fine distinctions about such things, and mince up what is by no means hard into unseasonable babblings?

The meaning of what the Savior said is something like this: If you who have the Law written by Moses and carefully study his writings disregard transgressing them, burying in strange forgetfulness what is read very often, how will you have a better attitude toward My words? How will you show yourselves more ready and obedient to My teachings, since you have not often or regularly paid attention to them, but hear them only in passing and barely allow them to enter your physical ears once? You can either understand the verse in this way, or you may consider it another way, for the effort and investigation involved here belongs to the love of learning. The writings of Moses provide a kind of preparation for and typical outline of the Mysteries of Christ, and the elements, so to speak, of knowledge about Him are the things sketched out in Moses, as we showed more fully through what we have already examined. But the goal of the Law's instruction is Christ, as it is written: Christ is the fulfillment of the law and the Prophets. So those (He says) who did not receive the elementary beginning of the words of God, and in their foolishness rejected the Law which leads them through its clearer letter, how will they attain even more perfect knowledge? Or how will the greater thing be acceptable if what is small and inferior is not admitted at all?⁴⁴

Some such meaning as this then hath that which is said by the Saviour. If (says He) ye who have the Law written by Moses, and thoroughly study his writings, make no account of transgression of them, burying in strange oblivion that which is full often read, how will ye be better disposed to My Words, or how will ye shew yourselves more ready and more obedient to My sayings, since ye have not often nor always attended them, but hear them by the way, and scarce once admit them into the bodily ears? You shall either clothe the verse in this dress, or you may consider it in another way: for to love of learning belongs the labour and research herein. The writings of Moses then introduce a kind of preparation for, and typical outline of the Mysteries of Christ, and the elements, so to say, of knowledge of Him are the things limned in Moses, as we shewed more at large by the things already examined. But the end of the instruction of the Law is Christ, according as it is written, Christ is the fulfilment of the law and the Prophets. They then (saith He) who received not the elements of the beginning of the words of God, and in their folly thrust away the Law which by its clearer letter leadeth them, how shall they attain to yet more perfect knowledge? or how will the greater be acceptable, if that which is little and inferior be by no means admitted?⁴⁴

Chapter 6. After these things Jesus went away across the Sea of Tiberias.

Chap. vi. And after these things Jesus departed across the sea of Tiberias.

First, I think it's necessary to tell my listeners that the Lord clearly did not leave Jerusalem without some very necessary reason. There is an economy at work on almost every occasion, and He inscribes mysteries on the nature of things as if on a tablet. We will make clear in the proper time what the purpose of His departure is and what it signifies, since the chapters before us have reached their conclusion. For after dividing everything into sections and interpreting what is profitable from the Scriptures, and presenting them to our readers for their understanding, we will offer the final consideration of the whole, summarizing in brief what has been said in many parts. But I think we should speak first about what is now before us.

First I think it needful to tell my hearers, that the Lord evidently did not make His departures from Jerusalem without some most necessary reason. There is an economy on almost every occasion, and on the nature of things, as on a tablet, He inscribes mysteries. Of what nature then is the intent of the departure, and what is signified thereby, we will make manifest in its proper time, the chapters before us having reached their termination. For having divided every thing into sections, and interpreted what is profitable out of the Scriptures, and so set them before our readers for their understanding, we will offer the final consideration of the whole, epitomising in a summary what has been said in many portions. But I think we ought to speak first on what is now before us.

After these things, Jesus departed across the sea of Tiberias. We must carefully consider what "these things" refers to. Christ had appeared in Jerusalem as a remarkable Physician. He had healed the man who had suffered from his illness for thirty-eight years, not by giving him any medicine or by devising any remedy to drive away disease, but rather by a word, as God, by Almighty Authority and a command fitting for God: for He said, "Arise, take up your bed, and go to your house." But since it was the sabbath, the Jews became foolishly angry—those who were sick with their adherence to the mere letter of the law, who were bound even more than that healed man by the foolishness that was like their own brother, who were sick with the listless absence of all good things, who were paralytic in mind and weakened in their moral character. To them could reasonably be said, "Strengthen your weak hands and your palsied knees." But they were angry, saying that the honor due to the sabbath ought to be observed even by the Law-giver Himself. They condemned Christ as a transgressor, not allowing into their minds what is written: "Impious is he who says to a king, 'You transgress.'" For these things they received sharp rebukes from the Saviour, and much lengthy teaching was given to show that the rest of the sabbath had been ordained for them long ago in a typical sense, and that the Son of Man is Lord of the sabbath. But they were prepared for nothing good, being fully ready for all kinds of wickedness. They rose up against Him who taught what they ought to learn, and they desired to kill Him who would make them wise, rewarding Him, as it is written, evil for good.

After these things (saith he) Jesus departed across the sea of Tiberias. After what things, must be sought not negligently. Christ then was manifested in Jerusalem as a wondrous Physician. He had healed the man who had been thirty and eight years in his infirmity, not by giving him any medicine, not by devising any disease-repelling remedy, but rather by a word, as God, by Almighty Authority and God-befitting beck: for Arise (saith He) take up thy bed, and go unto thy house. But since it was the sabbath, the Jews are ignorantly angry, who were sick with the grossness of the letter, who more than he, were bound by the folly that was their foster brother, who were sick of the listless want of all good things alike, who were paralytic in mind and enfeebled in habit, to whom might with reason be said, Strengthen ye, ye weak hands and ye palsied knees. But they are angry, saying that the honour due to the sabbath ought to be paid even by the Law-giver Himself; they condemn Christ as a transgressor, not admitting into their mind what is written, Impious is he who says to a king, Thou transgressest? For these things they received sharp reproofs from the Saviour, and much and long discourse was prepared to shew that the rest of the sabbath had been typically ordained for them of old and that the Son of Man is Lord of the sabbath. But they prepared to no good thing, but full ready for all waywardness, rise up against Him Who teacheth what they ought to learn, and desire to kill Him who would make them wise, rewarding Him, as it is written, evil for good.

After these deeds and words, the Lord departed from Jerusalem out of necessity, and since the Jewish Passover was near (as we will find a little later) He sailed across the sea of Tiberias, or the lake in the Jewish country called by that name. But since what chiefly drove Him away and caused Him to withdraw and go to other places far removed from Jerusalem was (as we just said) that the Jewish Passover was near, I think it appropriate to show that Jesus did very well to avoid being found in Jerusalem at that time.⁵⁵

After these deeds therefore and words, the Lord, as of necessity, departs from Jerusalem, and since the Jews' Passover was nigh (as we shall find a little further on) He sailed across the sea of Tiberias, or the lake in the country of the Jews so called. But since what principally drove Him away, and induced Him to withdraw and to go to other places and those so far removed from Jerusalem, was (we have just said) that the Jews' Passover was nigh, I think it fitting to shew that exceeding well did Jesus eschew being found in Jerusalem at that time.⁵⁵

The Law of Moses commanded that the Jews should hurry from the entire surrounding country to Jerusalem to celebrate the feast of tabernacles in a type. The spiritual person will understand from this the gathering together of all the saints into Christ, when they shall be brought together from the whole world after the resurrection of the dead to the city which is above, the heavenly Jerusalem. There they will offer the thank-offerings of the true pitching of tabernacles—that is, the framing and continuation of bodies, with corruption having been destroyed and death having fallen into death. As far as one can speak about the historical facts, the multitude of those who went up to Jerusalem was countless, and it was likely that at that time the Pharisees had great influence. They pretended to support the law, and amid such a great multitude they cried out against the transgressor, or against Him who seemed to them to transgress. For it is not at all difficult to inflame the countless swarm of common people when someone says they are wronged and tries to stir them up even against those who have not wronged them at all. Like water or fire, they are driven about everywhere by thoughtless and random impulses, and they rush toward everything that can cause harm. Knowing these things, the Lord withdraws secretly from Jerusalem with His disciples and goes across the sea of Tiberias. That He does very well in avoiding the Jews who desire to kill Him, we shall see from these things also. For the blessed Evangelist himself says, "And after these things Jesus walked in Galilee, for He would not walk in Judea because the Jews were seeking to kill Him."

The Law of Moses then commanded that the Jews should hasten from the whole country round about to Jerusalem, there to celebrate in a type the feast of tabernacles. And the spiritual person will thence perceive the gathering together of all the Saints into Christ, when they shall be brought together from the whole world after the resurrection of the dead to the city which is above, the heavenly Jerusalem, there to offer the thank-offerings of the true pitching of tabernacles, that is of the framing and abidance of bodies, corruption having been destroyed and death fallen into death. As far as one can speak as to the fact of history, the multitude of them who went up to Jerusalem knew not number, and it was probable that at that time the Pharisees had great influence, making believe to take the part of the law, and mid so great a multitude crying out against the transgressor, or Him Who seemed to them to transgress. For it is not at all hard to fire up the countless swarm of common people, when one says that they are wronged and endeavours to stir them up even against those that have nothing wronged them. For like water or fire, they are flung about everywhere by unconsidered and random impulses, and advance to everything that can hurt. These things then the Lord not ignorant of, withdraws privily from Jerusalem with His disciples, and goes across the sea of Tiberias. But that He does exceeding well in shunning the Jews who desire to kill Him, we shall see by these things also. For the blessed Evangelist himself says, And after these things Jesus walked in Galilee, for He would not walk in Jewry because the Jews were seeking to kill Him.

Someone might say: I'll grant that He avoids walking in Judea in order not to undergo death before His appointed time, but whether He also avoids the feast, I don't yet know. Then those who were considered His brothers came to Christ in Galilee, saying, "Leave here and go into Judea, so that Your disciples may also see the works that You do." But the Lord answered them, "You go up to the feast; I am not going up to this feast, for My time has not yet been fulfilled."

That He avoids walking in Jewry, in order not to undergo death before His time, I will grant (will some one haply say) but whether He also avoids the feast, I do not yet know. They then that were reputed His brethren come to Christ in Galilee, saying, Depart hence and go into Judaea, that Thy disciples also may see the works that Thou doest. But the Lord answered them, Go YE up unto the feast, I go not up unto this feast, for My time hath not yet been fulfilled.

It is therefore very plain and clear that the Savior had withdrawn from Jerusalem, not only driven into voluntary exile from there, so to speak, but also rejecting the wickedness of the unbelieving. Through His wisdom He evaded the violence of His persecutors, and through His prudence He turned back the spear of envy. He withdraws again, even though He is able to suffer nothing even if He were present, so that He may sketch for us a good example—not of cowardice, but of godliness and love toward our neighbor. For we will learn, led as if by a pattern to understand what is beneficial, that if our enemies persecute us, even though no harm at all would come from our staying, yet by leaving and thereby avoiding the full force of their attacks and retreating from the immediate danger, we may find the anger of those who wrong us past its peak. We can cut away the boldness of their arrogance, benefiting those who treated us badly and unjustly, rather than benefiting ourselves. This is clearly not seeking our own good but also that of others. The work of love, then, is not completely resisting those who wish us harm, nor being content with knowing we cannot be harmed even if we stay, thereby causing in them even bitterer anger because they cannot master what they hate. Love, then, as Paul says, does not seek its own, and this was purely present in Christ.

It is then very plain and clear, that the Saviour had withdrawn from Jerusalem, not only sent into voluntary banishment, so to say, from thence, but also loathing the abomination of the unbelieving, both by His skill eluding the fierceness of His persecutors, and by His prudence thrusting back the dart of envy. He withdraws again, albeit able to suffer nothing, even though He were present, that He may limn us a fair example, not of cowardice, but of piety and charity towards our neighbour. For we shall know, led as by a pattern to the knowledge of what is profitable, that if our enemies persecute us, even though no harm at all be seen in our remaining, yet by retiring, and thereby evading the broadside of the onslaughts, and retreating from present heat, we may find the anger of those who wrong us beyond its zenith, and may cut away the boldness of their arrogance, profiting those who were not good towards us, and that unjustly, rather than ourselves profited, which is plainly, not seeking our own but also others' good. The work of love then, is the not wholly withstanding those who wish us evil, nor by being satisfied with not being able to suffer anything even if present, to work in them anger more bitter, from its not being able to attain the mastery over that which is hated. Love then, as Paul says, seeketh not her own, and this was purely in Christ.

If you look carefully again at what is written with the sharp eye of understanding, you will be amazed to discover a most excellent economy in our Savior's departures—I mean from Jerusalem. For He is often driven out by the mad foolishness of the Jews, and while staying with foreigners, He seems both to be kept safe by them and to receive proper honor. Through this He declares the Church of the Gentiles superior, and through the godliness of others He convicts Israel of their hatred of God. He shows their cruelty through the gentleness of the Gentiles, so that in every way they may be proven to have been justly and rightly cast out of the promise made to the fathers. But when the Lord hurries away from Jerusalem, He does not stay in one of the surrounding cities or take up residence in the nearby villages. Instead He crosses the Sea of Tiberias—an act that clearly threatens those who blasphemously think they should persecute Him. This shows that He would depart so far from them and separate Himself so completely from their whole nation that the way for them to return to Him would become practically impassable, for no human foot can walk across the sea. He will be found saying something like this to them later as well: You will seek Me and will not find Me, and where I go, you cannot come. For the way of righteousness is smooth, easy, and free from obstacles for those who come to Him by faith, but it is rough and uphill—indeed, completely impassable—for those who provoke Him. As one of the holy prophets says, For the ways of the Lord are right, and the just shall walk in them, but the transgressors shall fail in them. Therefore the stretch of sea in between signifies the difficulty, or rather the impossibility, for the Jews to reach Him, since God declares that He blocks the ways of the ungodly soul, saying through the prophets, Therefore, behold, I will hedge up her way with thorns, and she shall not find her path. What the thorns signified there, the sea signifies here—it separates the One who was insulted from those who recklessly chose to insult Him, and it divides the Holy from the unholy.

But if you fix again the keen eye of the understanding upon what is written, you will be surprised to find a most excellent economy in the departures of our Saviour, I mean from Jerusalem. For He is driven out oftentimes by the mad folly of the Jews, and lodging with the aliens, seems both to be kept safe by them, and to enjoy due honour. Where by He gives judgment of superiority to the Church of the Gentiles, and through the piety of others, convicts them of Israel of their hatred of God, and shews the cruelty that is in them by means of the gentleness that is in these, that in every respect they may be proved to have been well and rightly thrust out of the promise to the fathers. But the Lord having hastened away from Jerusalem, lodges not at one of the cities round about, nor takes up His abode in the neighbouring villages, but goes across the sea of Tiberias, by a most evident act all but threatening those who blasphemously take up the idea that they ought to persecute Him, that He would so far depart from them and estrange Himself from their whole nation, as even to make the way of their conversion to Him in some sort impassable: for the sea can by no means be trodden by foot of man. Some such thing as this will He be found saying to them in what follows too, Ye shall seek Me and shall not find Me, and whither I go, YE cannot come. For most smooth and easy and free from ruggedness to those who by faith go to Him is the way of righteousness; rugged and up-hill, yea rather, wholly impassable to them that provoke Him, as is said by one of the holy Prophets, For right are the ways of the Lord, and the just shall walk in them, but the transgressors shall fail therein. Therefore the intervening tract of sea signifies the toilsomeness yea rather the impassableness by the Jews, of the way to Him, since God declares that He hedges up the ways of the ungodly soul, saying in the Prophets, Therefore, behold, I will hedge up her way with thorns, and she shall not find her path. What then the thorns there signified, this here too the sea in that it separates the Insulted from those who chose recklessly to insult Him, and severs the Holy from the unholy.

But the type seems to contain yet another hidden mystery. For when Israel was sent out from the country of the Egyptians, Pharaoh was following in extreme anger and, enraged at the unexpected success of the nation, was hurrying by force of arms to carry out his envious and cruel plans. He was following, thinking he could force back into slavery those who had recently and with difficulty escaped from his control. But God was leading His people through the middle of the sea, and Pharaoh hotly pursued them, refusing to let go of his anger. Foolishly persuaded by his uncontrolled rage to fight against God, he was swallowed up in the middle of the sea with his whole army, and Israel alone was saved. But let Moses now come forward among us, who lamented beforehand the foolish madness of the Jews, and let him in his anger at their impiety toward Christ say to them: An evil and adulterous generation, do you thus repay the Lord? Him who carried you through the middle of the sea and through mighty waves you drive over the sea, and do you not feel shame at persecuting Him? The suffering is yours, O Jew; the sea will finally swallow you up. For death belonged to the persecutors, not to the persecuted, both then in their case and now in regard to Christ and the unholy Jews. The divine David also sings to us, Let not the waterflood overflow me, neither let the deep swallow me up, hinting at the terrible shipwreck of the Synagogue of the Jews and entreating not to be swallowed up with them in their depth of ignorance. But regarding the Egyptians and their ruler, the danger then was to their earthly bodies, but the Jews' conduct being in regard to what is more precious, they are punished more severely, for they undergo punishment of the soul, receiving repayment proportionate to their wickedness. For Pharaoh was rightly punished for trying to bring the free into bondage; conversely, Israel is justly punished for not entering into service under the Lord of all. But what the one was to him in the power of his greed, this the other was found to be toward God from his great vain-glory.

But the type seems as though it were pregnant to us with yet another hidden mystery. For when Israel was sent forth from the country of the Egyptians, Pharaoh was following in exceeding exasperation and, maddened at the unexpected well-doing of the nation, was hastening by law of battle to dare his envious and grievous designs; he was following, thinking he should be able to constrain to return to bondage those who had late and hardly slipped away from under his serfdom: but God was leading His people through the midst of the sea; and he hotly pursuing, and by no means enduring to abate his anger, and foolishly persuaded of his ungoverned wrath to fight against God, was swallowed up in the midst thereof with his whole army, and Israel alone was saved. But let now too Moses come forward in the midst of us, who lamented beforehand the mad folly of the Jews, and let him in his indignation at their impiety towards Christ say to them, An evil and adulterous generation, do ye thus requite the Lord? Him that bare thee through the midst of the sea and through mighty waves thou drivest over the sea, and dost thou not blush at persecuting Him? Thine then is the suffering, O Jew: thee will the sea at last swallow up. For to the persecutors, not to the persecuted did death belong both then in their case, and now in regard of Christ and of the unholy Jews. The divine David too singeth to us, Let not the waterflood overflow me, neither let the deep swallow me up, hinting at the all-dread shipwreck of the Synagogue of the Jews, and entreating not to be swallowed up with them in their depth of ignorance. But in respect of the Egyptians and him that ruled over them, the peril was then of their earthly bodies, but the Jews' conduct being in respect of what is more precious, more severely are they punished; for they undergo punishment of the soul, receiving recompence proportionate to their wickednesses. For with reason was Pharaoh punished, endeavouring to get what was free into bondage: contrariwise again justly is Israel punished, for not entering into bond-service under the Lord of all: but what the one was to him in the might of his greed, this was he too found to be towards God from his great vain-glory.

We should note that he calls the Lake of Tiberias a sea, following the language of Divine Scripture, since the Creator called the gathering together of the waters "Seas." Among secular writers too, the word is often used interchangeably, so much so that some do not hesitate to sometimes call the sea a lake.

We must note, that he calls the Lake of Tiberias a sea, in accordance with the words of Divine Scripture, for the gathering together of the waters called the Creator Seas. Among profane writers too the word is often indifferently used, insomuch that some do not hesitate sometimes to call the sea a lake.

A large crowd was following Him because they saw His miracles which He performed on those who were sick. Jesus went up the mountain and sat there with His disciples, and the Passover, a feast of the Jews, was near.

2, 3, 4 And a great multitude was following Him because they saw His miracles which He did on them that were diseased: and Jesus went up into the mountain and there He sat with His disciples, and the Passover, a feast of the Jews, was nigh.

When Christ left Jerusalem, as the Prophets say, "I have forsaken My house, I have left My heritage," and rejected the disobedient and unruly Jewish people to give Himself to the Gentiles, a great multitude followed Him. But He went up into a mountain, just as He had earlier said, "And I, if I be lifted up from the earth, will draw all men unto Me." He was lifted up from the earth when He ascended the Cross for our sake. He was lifted up in another way as well, ascending as if to a mountain, to the honor and glory befitting God. We do not, like Israel, dishonor Him as a mere man, but we worship Him as God and Savior and Lord. Among them He was considered lowly and worthless, and they did not hesitate to call Him a Samaritan, and with even greater dishonor would call Him the carpenter's son. But among those who believe in Him, He is admired as the Mighty Worker and God, a performer of miracles. You can hear how devout was the intention of those who followed Him. Because they saw His miracles upon the sick, they thought they should follow Him more eagerly, being led from the works He performed to knowledge of the One who performed them, and from His God-befitting authority understanding that He who possessed it is by physis Son. This is the way the Savior commanded us to advance toward faith in Him. For He says, "The works that I do, these very works bear witness of Me," and again, "If I do not the works of My Father, believe Me not, but if I do, though ye believe not Me, believe My works." Just as the Maker God is seen from the greatness of the beauty of created things, so by a similar reasoning process, the One who perfects signs is seen from miracles, and the faith of His followers is rightly marveled at.

For when Christ had gone forth from Jerusalem, according to that which is said in the Prophets; I have forsaken Mine House, I have left Mine heritage; when having spurned the disobedient and unruly people of the Jews, He gave Himself to the aliens, then a great multitude followeth Him. But He goeth up into a mountain, according to that surely which He had afore said, And I, if I be lifted up from the earth, will draw all men unto Me. For He was lifted up from the earth, on ascending the Cross for our sakes; He was lifted up again in another way having ascended as unto a mountain, unto God-befitting honour and glory. For we do not, like Israel, dishonour Him as Man, but WE worship Him as God and Saviour and Lord. For among them He was conceived of as some lowly one and as nothing at all; and verily they would shrink not from calling Him a Samaritan, and with graver dishonour would call Him the carpenter's Son: but among them who believe on Him, He is admired as the Mighty Worker and God, a Doer of miracles. For you may hear how pious is the purpose of them who followed Him. For because they saw His miracles upon the infirm, therefore they thought they ought to follow Him more zealously, as being led from the things performed proportionably unto the knowledge of the Performer, and from His God-befitting Authority considering that He who was clothed therewith is by Nature Son. For by this way the Saviour commanded us to advance unto faith in Him. For the works that I do (saith He) the very works bear witness of Me, and again, If I do not the works of My Father, believe Me not, but if I do, though ye believe not Me, believe My works. As then from the greatness of the beauty of the creatures, their Maker God is seen, so from miracle, by a like process of thought, the Perfecter of signs is seen, and the faith of His followers is rightly marvelled at.

I believe that some deeper and less obvious meaning is hidden in what is said here. We see that the Evangelist says those who followed Christ were not only happy witnesses of miracles, but also truly worthy admirers of what kind of miracles they were. For he adds "which He did on them that were diseased," so that from this he might show that the attitude of those who followed Him was opposite to that of the Jews. For the Jews were impiously angry because He had healed the paralytic, but these others not only admired Him for these things when He was present, but also gathered to Him when He departed, as a Wonder-worker and God. Therefore, let us who have claimed Christ as our Lord flee the ignorance that befits the Jews, and let us hold fast to Him with patience, as the most wise disciples did enduringly. They refused to leave Him and become deserters, but by their very actions cried aloud what was courageously spoken by Paul: "Who shall separate us from the love of Christ?" Let us then follow Him, both when He is persecuted and when He flees from the stubbornness of those who oppose Him, so that we may both go up into a mountain and sit there with Him—that is, rise up into glorious and most excellent grace by reigning together with Him, just as He Himself said: "You who have followed Me in My temptations, in the regeneration when the Son of Man shall sit in the throne of His glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel." For I think that when the disciples are said to remain with the Savior and to go up into a mountain and sit with Him, it conveys these ideas.⁶⁶

But I deem that some more special and not obvious interpretation is concealed in the things said. For we see that the Evangelist says that they who followed Christ were not only glad beholders of miracles, but also of what miracles they were most just admirers. For he adds, Which He did on them that were diseased, that hence he might shew that the frame of mind of those that followed Him was contrary to that of the Jews. For these because He had healed the sick of the palsy, are impiously angry, but the former not only admire Him for these things when present, but also flock together to Him at His departure, as Wonder-worker and God. Let us then, who have subscribed unto ourselves Christ as our Lord, flee the ignorance befitting the Jews, let us cleave to Him by patience, as the most wise disciples did enduringly, by no means enduring to depart from Him and be deserters, but by our very deeds crying aloud, that which was valiantly spoken by Paul, Who shall separate us from the love of Christ? Let us then follow Him, both persecuted and in fleeing from the stubbornness of those who strive against Him, that we may both go up into a mountain and there sit with Him, that is, may spring up into glorious and most excellent grace, by reigning together with Him, according as Himself said, YE which have followed Me in My temptations, in the regeneration when the Son of Man shall sit in the throne of His glory, YE also shall sit upon twelve thrones, judging the twelve tribes of Israel. For I think that the disciples being said to abide with the Saviour, and to go up into a mountain and sit with Him, introduces these ideas.⁶⁶

When Jesus lifted up His eyes and saw that a large crowd was coming to Him, He said to Philip, "Where shall we buy bread so that these people may eat?" He said this to test him, for He Himself knew what He would do. Philip answered Him,

5, 6, 7 When Jesus therefore lifted up His Eyes and saw that a great company cometh unto Him, He saith unto Philip, Whence shall we buy bread that these may eat? and this He said to prove him, for He Himself knew what He would do. Philip answered Him,

Christ again devised a most excellent lesson for His disciples, one perfectly suited for the most holy men. He persuaded them to overcome cowardice regarding hospitality even in dire circumstances, and to cast away hesitation, instead reaching for this virtue with more zealous desire. For what is greater than this among those who know and desire the things by which they ought to obtain friendship from above? When no small crowd came to Him, and an innumerable multitude poured out like waters upon the area where He was staying, He immediately ordered them to make preparations to feed them. In truth, even the zeal of a very rich man would likely grow numb when startled by the multitude he saw and fearful that he could not be hospitable. But Christ shows that it is no great thing when our brotherly love reaches only a few people. Rather, He wants us to overcome with manly courage even things that surpass our expectation, being firmly grounded by confidence in Him to boldness in all good things.

A lesson most excellent did Christ again devise for His disciples, and fittest for the most holy men, both persuading them in utter straits to overcome cowardice in respect of hospitality, and to cast far away hesitation hereto, rather with more zealous motions to attain unto the virtue thereof. For what is there greater than this among those who know and will the things whereby it befitteth to purchase unto themselves the friendship from above? For when no small crowd cometh to Him, and an innumerable multitude is pouring forth like waters upon the parts, wherein He was stopping, He immediately ordered them to make preparations for feeding them. And in truth it was not unlikely that the zeal even of a very rich man would numb, by the multitude of those he saw startled into fear of not being able to be hospitable. But Christ shews that it is nothing at all great, when our brotherly love comes to a few, but wills that we should overcome with manful courage also things that surpass our expectation, firmly grounded by confidence in Him to boldness unto all good things.

Regarding the narrative, what is said hits the mark squarely. But if we shift these things to their spiritual meaning and strip away the crude symbolic covering, we can say more plainly that God foresees from a mountain—that is, from His lofty and God-befitting foreknowledge—those who seek Him with sincere zeal and faith, just as Paul says, "For whom He did foreknow and predestinate to be conformed to the Image of His Son, these He also called." Christ lifts up His eyes to show that those who love Him are worthy of the divine gaze, just as the blessing spoken to Israel said, "The Lord lift up His Countenance upon thee and give thee peace." But His grace toward those who honor Him is not limited to merely looking at them. The blessed Evangelist adds something more, showing that the Lord was not neglectful of the crowds but was well prepared for their food and hospitality. From this you should understand what is given to us in Proverbs: "The Lord will not suffer the righteous soul to famish." For He sets before them Himself as Bread from Heaven and will nourish the souls of those who fear Him. He prepares everything sufficient for their sustenance, as the Psalms say, "Thou preparest their food, for thus is Thy provision." And Christ Himself says somewhere, "Verily, verily I say unto you, he that cometh to Me shall never hunger." For He will give, as we said before, food from heaven and will richly bestow the manifold grace of the Spirit. Moreover, He prepares to give food to those who come to Him without even waiting for them to ask. For we do not know what we should pray for as we ought, but He comes before us in reaching out those things which preserve us unto eternal life.

In regard then of the narrative, the force of what is said, aims not away from the mark; but changing again these things unto their spiritual significance, and cutting away the gross typical dress, we say more openly, that those who by good zeal and faith seek Him, God fore-beholdeth, as from a mountain, that is from His high and God-befitting foreknowledge, according to that which is said by Paul, For whom He did foreknow and predestinate to be conformed to the Image of His Son, these He also called. Christ then lifts up His Eyes as shewing that they who love Him are worthy of the Divine Gaze, even as in blessing it was said to Israel, The Lord lift up His Countenance upon thee and give thee peace. But not by the mere looking on them is His grace toward them that honour Him bounded, but the blessed Evangelist adding something more, shews that the Lord was not unmindful of the multitudes, but well prepared for their food and entertainment: that hereby again thou mayest understand that which is delivered us in Proverbs, The Lord will not suffer the righteous soul to famish. For He sets before them Himself, as Bread from Heaven, and will nourish the souls of them that fear Him: and prepareth all things sufficient to them for sustenance; as he saith in the Psalms, Thou preparest their food, for thus is Thy provision. And Christ Himself somewhere saith, Verily, verily I say unto you, he that cometh to Me shall never hunger. For He will give, as we said before, food from heaven, and will richly bestow the manifold grace of the Spirit. He prepareth moreover to give food to them that come to Him, not even awaiting their asking. For we know not what we should pray for as we ought, but He forecometh us in reaching forth those things which preserve us unto eternal life.

He says to Philip, "Where shall we buy bread?" We must consider why He spoke to Philip, even though the rest of the disciples were standing nearby with Him. Philip was someone who asked questions and was eager to learn, but he was not especially quick in his ability to understand divine matters. You will see this if you consider that even after following the Savior for a long time and gathering many lessons about His Godhead and gaining understanding through both deeds and words, as though he had learned nothing yet, near the end of the economy he says to Jesus, "Lord, show us the Father, and it is enough for us." But because he said this in his simplicity, he was appropriately corrected: "Have I been with you so long, and you still do not know me, Philip?" says Christ. Therefore, as one who is slower in understanding and advancing more slowly than he should toward grasping divine things, He poses the question to him, training the disciple in faith. For this is one meaning of "to test him" in this passage, even though, as the blessed Evangelist affirmed, He Himself knew what He would do.

He saith then unto Philip, Whence shall we buy bread? We must needs see, why to Philip, although the rest of the disciples were standing by and cleaving to Him: Philip then was a questioner and apt to learn, but not over quick in ready power of understanding the more Divine. This you will learn, if you consider with yourself that he, after having followed the Saviour for a long time and gathered manifold lessons concerning His Godhead and gotten to himself apprehension through both deeds and words, as though he had learnt nothing yet, in the last times of the economy says to Jesus, Lord, shew us the Father, and it sufficeth us; but as saying it in his simplicity he was fitly re-instructed, So long time am I with you, and hast thou not known Me, Philip? saith Christ. Therefore as to one duller of understanding, and advancing more slowly than he ought to the apprehension of things more Divine, He puts forth the question, exercising the disciple in faith. For this is one meaning of, To prove him, in this passage, although as the blessed Evangelist affirmed, He Himself knew what He would do.

But His saying "Whence shall we buy" proves the lack of concern for money of those who were with Him, and their voluntary poverty for God's sake, in that they did not even have the means to buy necessary food. Along with this He accomplishes something and arranges it skillfully. For He says "Whence" not pointlessly, as if speaking to those who had taken no trouble to provide anything at all, but as if speaking to those who were accustomed to complete disregard for money. By excluding and cutting short most skillfully any expectation arising from money, He nearly persuades them to go on to ask the Lord that He would, if He wills—since they have nothing with which to feed those who come to Him—create food by His unspeakable Power and God-befitting Might. For this was what still remained, and He was calling them at last to see that their only remaining hopes were from that source, according to the Greek poets, "the iron wound of necessity."

But His saying Whence shall we buy proves the uncare for money of them that were with Him, and their voluntary poverty for God's sake, in that they had not even wherewithal to buy necessary food. Together with this He works something, and orders it skillfully. For He says Whence, not emptily, as to those who had taken no trouble to provide anything at all, but as to those who were accustomed to entire uncare for money. Excluding then, and cutting short most skilfully expectation arising from money, He well nigh persuades them to go on to entreat the Lord, that He would, if He willeth them when they have nothing to feed those that come to Him, by His unspeakable Power and God-befitting Might create food. For this was what yet remained, and He was calling them at length to see that their only remaining hopes were thence, according to the Greek poets, “…the iron wound of necessity.”

Feebly again does Philip advance, not toward understanding Jesus's power to do all things easily, but on hearing "Whence shall we buy" said to test him, he immediately seizes on it and considers only the means by money alone, not conceiving that the nature of the thing may be accomplished otherwise than by the common law practiced by all, namely, spending money lavishly. Therefore, as far as the disciples' lack of concern for money and their possessing nothing, and Philip's own understanding, which did not yet view with perfect clarity the exceeding dignity of our Savior, generosity toward the multitudes becomes an impossibility. But it was not so, for the will of the Savior brings it to completion. What is impossible with men is possible with God, and the Divine Power proves in every way superior to the natural order of things in our world, strong to accomplish all things wondrously, even what surpasses our understanding.

Feebly again does Philip advance, not to the power of Jesus to do all things, and that easily, but on hearing Whence shall we buy said to prove him, forthwith he catches at it, and looks at the means by money alone, not conceiving that the nature of the thing may be accomplished otherwise than by the common law, and that practised by all, to wit, prodigality of expenditure. Therefore as far as regards the disciples' uncare for money and their possessing nothing, and Philip's own apprehension, which did not as yet with perfect clearness view the exceeding dignity of our Saviour, liberality towards the multitudes is turned into an impossibility. But it was not so, the will of the Saviour conducts it to its completion. The impossible with men is possible with God, and the Divine Power proves on all sides superior to the natural order of things with us, strong to accomplish all things wondrously, even what overleap our understanding.

One of His disciples, Andrew, Simon Peter's brother, said to Him, "There is a boy here who has five barley loaves and two small fish, but what are these among so many people?" Jesus said,

8, 9, 10 One of His disciples, Andrew, Simon Peter's brother, saith unto Him, There is a lad here which hath five barley loaves and two small fishes, but what are they among so many? Jesus saith,

He thinks and reasons like Philip, and is shown to have a similar understanding of the Savior Christ. For without considering the power or being led by the greatness of His previous works to believe that Jesus was able to do all things, and quite easily at that, he points out what the boy has but is clearly weak in faith. For he says, what are these among so many? However—and we must say this—he should have readily and resolutely recalled those things which had already been miraculously accomplished, and considered that it was not at all strange or unfamiliar for the One who had transformed the nature of water into wine, who had healed the paralyzed and driven away such great illness with a single word, to create food out of nothing and divinely multiply the very small amount that was available. For the Authority that worked in the one case, how could it not be able to work in the other? Therefore, both disciples answered more weakly than they should have. But we must consider this point as well. For those things which seem to be small failures in the Saints are often not without their benefit, but have something wrapped up in them that helps with regard to the very matter in which they appear weak. For the holy disciples mentioned above, having considered and openly stated—one, that two hundred denarii worth of bread is not enough for them so that each person may have a little, the other, concerning the five loaves and two small fish, that what are these among so many?—heighten the marvel and make the Might of the Savior most evident. By their own words they indicate the size of the crowd that was about to be fed, and the strength of their unbelief is turned into good testimony for Christ. For in confessing that so much money would not be sufficient for the crowd to have even a slight meal, by this very thing they crown the Ineffable Might of the Host, when He, while there was nothing—for, as Andrew says, what were the boy's supplies among so many?—far exceeded His work of love toward the crowd.

He both thinks and reasons akin to Philip, and is convicted of having a kindred apprehension of the Saviour Christ. For neither considering the power, nor yet led by the greatness of His preceding works unto Jesus' being able for all things, and that most easily; he points out what the lad has, but is evidently weak in faith: for what are these (he says) among so many? Albeit (for we must say it) in no unready way but resolutely rather ought he to go forth to the memory of those things which had been already miraculously wrought, and to consider that it was a work by no means strange or foreign from Him Who had transformed into wine the nature of water, had healed the palsied and driven away so great an infirmity by one word, that He, I say, should create food of that which had no being, and multiply Divinely the exceeding little that was found ready to hand. For the Authority that wrought in the one, how should it not be able to work in the other? Wherefore the pair of disciples answered more feebly than was meet. But herein we must consider this again. For those things which appear to have been little falls in the Saints, are oftentimes not without their share of profit, but have something wrapt up with them, helpful to the nature of that in regard to which is the charge of their apparent infirmity. For the above mentioned holy disciples, having considered, and openly said, one, that Two hundred pennyworth of bread is not sufficient for them that every one may take a little, the other, of the five loaves and two little fishes, that what are these among so many? raise the marvel to its height, and make the Might of the Saviour most marked, indicating by their own words the multitude that but now was to be filled, and the strength of their unbelief is converted into good testimony unto Christ. For in that they confessed that so large money would not suffice the multitude for even a slight enjoyment, by this very thing do they crown the Ineffable Might of the Host, when He, while there was nothing (for, as Andrew says, what were the lad's supplies among so many?) very richly outdid His work of love towards the multitude.

We will find the same small faith in the all-wise Moses too when he was in the wilderness. For the people of Israel were weeping and, stirred up to a foul craving for the food of Egypt, were imagining to themselves unclean meat dishes and turning aside after the most perverse pleasure of onions and garlic and similar unseemly things. Disregarding the Divine blessings, they were attacking Moses their mediator and leader. But God was not unaware of what the multitude were eagerly groaning for, and He promised to give them meat. But since the promise of generosity was made in the wilderness, and the thing seemed difficult to accomplish according to human understanding, Moses came to Him crying out, "The people among whom I am are six hundred thousand foot soldiers, and You said, 'I will give them meat, and they shall eat for a whole month.' Shall the flocks and the herds be slain for them, and will it be enough for them?" And what did God say to these things? "Will the Lord's hand not suffice?" For what is impossible for God?

The like littleness of faith we shall find in the wilderness in the all-wise Moses too. For they of Israel were weeping and, excited to a foul lusting after the tables of Egypt, were picturing to themselves unclean dishes of flesh, and turning aside after most strange pleasure, of onions and garlic, and the like unseemly things, and disregarding the Divine good things, were attacking Moses their mediator and leader. But God was not ignorant, for what the multitude were eagerly groaning, and promised to give them flesh. But since the promise of liberality was made in the wilderness, and the thing appeared hard of accomplishment, as regards man's understanding, Moses came to Him crying out, The people among whom I am, are six hundred thousand footmen, and THOU saidst, I will give them flesh, and they shall eat a whole month: shall the flocks and the herds he slain for them, and shall it suffice them? And what said God to these things? Will the Lord's Hand suffice not? For unto what can God be powerless?

Therefore one may rightly say to the words of Philip and Andrew as well, "Will the Lord's hand not suffice?" And let us also, taking the nature of this matter as an example, recognize that lack of faith is the worst of sicknesses and surpasses all evil. If God acts or promises to act, we should receive it with complete assurance through simple faith, and we should not accuse the Deity because of our inability to understand how things beyond us will happen, due to our own powerlessness to do anything. For it is fitting for the good and sober-minded person, one who has sound reason, to consider this as well: just as the bodily eye does not see as far as one might wish, but only as far as it can and as the limit of our nature permits. For it cannot distinguish things that are located at too great a height, even if it imagines them, barely managing even the slightest glimpse of them with difficulty. Think of the human mind in the same way—it reaches and extends only as far as the boundaries given to it by its Maker allow, even if it is completely purified. For it will not see any of those things that are beyond those boundaries, but will yield, even against its will, to what is above nature, being completely unable to grasp them. The things that are above us, then, are received by faith and not by investigation, and just as the person who believes in this way is admired, so the person who does the opposite is by no means free from blame. The Savior himself testifies to this, saying, "He who believes in the Son is not condemned, but he who does not believe is condemned already."

Therefore one may well say to the words of Philip and Andrew also, Will the Lord's Hand suffice not? And let us too taking the nature of the thing by way of example, hold that littleness of faith is the worst of sicknesses and surpasses all evil, and if God work or promise to do, be it full surely received in simple faith, and let not the Deity be accused, from our inability to conceive how what is above us shall happen, by reason of our own powerlessness unto ought. For it becomes the good and sober-minded and him that hath his reason sound, to consider this too in his mind, how the bodily eye too sees not surely as far as one would like, but as far as it can, and as the limit of our nature permits. For the things that are situated at too great a height, it cannot distinguish, even if it imagine them, with difficulty snatching even the slightest view of them. So do thou conceive of the mind of man also, so far as the bounds given it by its Maker it attaineth and stretcheth forth, even if it be wholly purified; for it will see none of those things that are beyond, but will give way, even against its will, to what is above nature, wholly unable to grasp them. The things then that are above us are received by faith, and not by investigation, and as he that so believes is admired, so he that falls into the contrary is by no means free from blame. And this will the Saviour Himself testify, saying, He that believeth on the Son is not condemned, but he that believeth not is condemned already.

Now that we have taken up the subject of not distrusting God, let us again bring forward something from the sacred writings and present it, proclaiming the punishment of unbelief for the benefit of our readers. So (for I will return again to the hierophant Moses) he was once commanded, in the wilderness, when the people were suffering from unbearable thirst, to take Aaron and strike the rock with his rod, so that fountains of water might gush forth. But he, not fully believing the words of the One who commanded him, but fainthearted because of human nature, says, Hear now, you rebels, must we fetch you water out of this rock? And Moses lifted up his hand and with his rod he struck the rock once and again, and much water came out. And the Lord spoke to Moses and Aaron, Because you did not believe Me, to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this congregation into the land which I have given them. Is it not clear to everyone from this how bitter the wages of unbelief are? And if Moses, great as he was, was reproved, whom will God spare? Upon whom will He who shows no partiality not inflict His wrath for their unbelief, since He would not spare even that Moses, to whom He had said, I know you above all, and you have found grace in My sight?

Now having once taken up the discourse upon the duty of not mistrusting God, come, let us again shewing forth somewhat out of the sacred writings, put it forward, and blazon forth the punishment of the unbelief for the profit of our readers. Therefore (for I will go again to the hierophant Moses) he was once bidden, in the wilderness, when the people were oppressed with intolerable thirst, to take Aaron, and smite the rock with his rod, that it might gush forth fountains of water. But he, not wholly believing the words of Him Who bade Him, but fainthearted by reason of human nature, saith, Hear now, ye rebels, must we fetch you water out of this rock? And Moses lifted up his hand and with his rod he smote the rock once and again, and much water came out: and the Lord spake unto Moses and Aaron, Because ye believed Me not, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. Is it not hence clear to every one, how bitter the wages of unbelief? And if Moses so great as he was, was reproved, whom shall God spare, upon whom will not He who thus respecteth not persons, inflict His wrath for their unbelief, since He would not spare even that Moses, to whom He had said, I know thee above all, and thou didst find grace in My Sight.

The Savior showed His usual gentleness and softened the harshness of His rebukes. He did not severely criticize His disciples, even though they were deeply asleep in their fearfulness and lack of faith in Him. Instead, He led them through His actions to understand the things they did not yet believe. The words "Make the men sit down" carry considerable meaning and almost show Jesus speaking like this: "You who are slow to understand My Power and to recognize Who is speaking to you, make the men sit down so that you may see them filled with the nothing that is before you and be amazed. Make the men sit down, for that is what they need. Two hundred denarii would not have been enough to obtain food for the crowds, but My Power will accomplish what the lack of human money cannot do to sustain life—My Power that calls all things into existence and creates from things that do not exist. The prophet Elijah did not make the widow's jar of oil inexhaustible and turn the barrel into a source of endless food by his own power, but He who gave him that ability—will He not be able to multiply nothing and turn any random supply into a fountain of His unspeakable Bounty and the source and origin of unexpected grace?"

The Saviour practised His accustomed gentleness, and takes away the sharpness of His reproaches. For He doth not rebuke bitterly His disciples, albeit they were deeply slumbering in respect of their faintheartedness and littleness of faith in Him: but rather He leads them by His Deeds to the apprehension of the things which as yet they believe not. For the words Make the men sit down have no slight force, and wellnigh shew Jesus speaking after this sort, O slow to understand My Power, and to perceive Who it is that speaketh, Make the men sit down, that ye may see them filled with the nothing that lies before you and marvel. Make the men sit down. For it is what is lacking to them. For not two hundred pence would have sufficed to get means of life for the multitudes, but the lack of money such as men use, in respect of its being able to preserve life, My Power shall attain, which calleth all things into being, and createth out of things which are not. Nor did Elias the Prophet render the widow's cruse of oil unfailing, and make the barrel the source of unwasting food: but He, Who gave him the power, shall He not be able to multiply nothing, and to render any mere chance supply a fount of His ineffable Bounty and the principle and root of unlooked for grace?

It's not unreasonable to think that Christ had these thoughts when He spoke. The blessed Evangelist helpfully mentions that there was much grass in the place, showing that the area was suitable for the men to sit down in. But notice how, although the crowd being fed was mixed and women were there with their children, he counted only the men, following, I suppose, the custom of the Law. For God commanded the priest Moses, saying, "Take the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, by their polls, every male from twenty years old and upwards." The Prophet did as he was commanded and compiled a great list of names, and is seen to have completely passed over females and children, enrolling only the multitude who were of full age. For what is manly and vigorous is also honored in the book of God, and not what is childish in its pursuit of good things. Therefore he honored the custom of the Law in this matter too, and formed another spiritual understanding. For shall we not reasonably say, if we look at the whole meaning of the passage, that Christ rightly turns away from and leaves the violent and vainglorious people of the Jews, but receives very graciously those who come to Him, and nourishes them with heavenly Food, giving them the Spiritual Bread which strengthens man's heart? For He feeds them not sadly, but joyfully and freely and with much enjoyment in piety. For this is what the reclining of the crowds on the grass signifies, so that now too it is fitting that each one to whom such grace has been given should say that verse in the Psalms: "The Lord is my Shepherd, and nothing shall fail me; in a grassy spot there He settled me." For through the gifts of the Spirit, the mind of the Saints is fed with much enjoyment and delight, as it is said in the Song of Songs, "Eat and drink and be inebriated, ye neighbors." But while there were many, and they sat down together in a mixed group, as we said before, he mentioned the men alone, passing over the women and children in silence for the sake of the idea conveyed thereby. For he teaches us, as in a riddle, that the food will be supplied by the Savior more fittingly and especially to those who conduct themselves as men, that is, in goodness, and not to those who are effeminate toward no good habit of life, nor yet to those who are childish in understanding, so as to be thereby unable to understand any of the things that are necessary to be known.

It is not incredible that such were Christ's thoughts in what He said. Profitably doth the blessed Evangelist mention, that there was much grass in the place, shewing that the country was fit for the men to sit down in. But observe how, whereas the multitude of them that were fed was promiscuous, and that women were there with their children, he numbered the men only, following I suppose the custom of the Law. For God commanded the hierophant Moses, saying, Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, by their polls, every male from twenty years old and upwards. The Prophet did as he was commanded, and collected a great list of names, and is seen to have completely passed over females and childhood, and enrols the multitude that are of full age. For honourable in the book of God too is all that is manly and vigorous, and not what is infantile in purpose after good things. Therefore did he honour the custom of the Law also herein, and form again some spiritual conception. For shall we not with reason say, if we look to the whole mind of the passage, that the violent and vainglorious people of the Jews Christ rightly turns away from and leaves: but receives very graciously them that come to Him, and fattens them with heavenly Food, reaching them the Spiritual Bread, which strengthened man's heart? For He feedeth them not sadly, but joyously and freely and with much enjoyment in piety. For this the reclining of the multitudes on the grass signifieth, so that now too it is fit that each one to whom such grace has been vouchsafed should say that in the Psalms, The Lord is my Shepherd, and nought shall fail me: in a grassy spot there He settled me. For in much enjoyment and delight through the gifts of the Spirit is the mind of the Saints fed, as it is said in the Song of Songs, Eat and drink and he inebriated, ye neighbours. But while there were many, and they sitting down promiscuously, as we said before, he mentioned the men alone, passing over in silence the women and children profitably for the idea [conveyed thereby]. For he teaches us, as in a riddle, that to those who quit them as men, that is, in good, will the food be supplied by the Saviour more fittingly and specially, and not to those who are effeminate unto no good habit of life, nor yet to those who are infantile in understanding, so as to be thereby able to understand none of the things that are necessary to be known.

He gives thanks as an example to us and as a pattern of the piety that ought to be in us. And as Man, He again attributes the power of the miracle to the Divine Nature. For this was His custom: both helping those to whom He appeared as a Teacher of what is most excellent by an example of piety, as we have said, and by an economy concealing His God-befitting dignity until the time of His Passion would be near. For He was earnestly concerned that it should be hidden from the prince of this world. For this reason, He uses words befitting human beings elsewhere too, as a Man, and then heals the understanding of His hearers, sometimes making most wise allurements as in the words, "Father, I thank You that You heard Me." Do you see how human His speech is, and how well calculated to trouble the understanding of the simpler people? But when He says this as Man, He immediately unfolds the mode of the economy and the purpose of His will to remain hidden, fortifying by most excellent arrangement the mind of the simpler person who had been shocked. For "I knew," He says, "that You hear Me always." Why then do You speak these things? "Because of the multitude which stood by I said it, that they may believe," He says, "that You sent Me." Is it not then clear from this that with a view to helping us in many ways and to fulfill, as befitted Him, the secret economy with Flesh, He sometimes speaks more humbly than He really is? Therefore, just as in that passage, "I thank You" is taken economically, so here too. "He blessed" is understood of the bread.⁸⁸

He gives thanks, as an ensample to us and a pattern of the piety which ought to be in us: and attributes again as Man the Power of the miracle to the Divine Nature. For this was His custom, both helping by an example of piety, as we have said, those to whom He was manifested as a Teacher of what is most excellent, and by an economy concealing yet His God-befitting Dignity, till the time of His Passion should be at hand: for it was His earnest care that it should be hid from the prince of this world. For this reason, doth He elsewhere too use words befitting men, as a Man, and heals again the understanding of His hearers, sometimes making most wise alluring as in the words, Father, I thank Thee that Thou heardest Me. Seest thou in how human guise His speech, and well calculated to trouble the understanding of the more simple? But when He says this, as Man, then again He straightway unfolds the mode of the economy, and the object of His will to lie hid, by most excellent arrangement fortifying the mind of the more simple which had received a shock. For I knew (He saith) that Thou hearest Me always. Why then dost Thou speak these things? Because of the multitude which stood by I said it, that they may believe (saith He) that Thou sentest Me. Is it not then hereby plain, that with a view manifoldly to assist us, and to fulfill, as befitted Him, the secret economy with Flesh, He sometimes speaks more lowlily, than He really is? As therefore in that passage, I thank Thee, is taken economically, so here too. [ He blessed is understood of the bread.]⁸⁸

But we must observe that instead of "gave thanks," Matthew has said "blessed," but the accounts of the saints will in no way differ. For Paul will show that they are both one, saying that every food of God is good, and nothing to be refused, for it is sanctified by the word of God and prayer. But that which is sanctified through the prayer of supplication, which we are accustomed always to make over the table, is surely blessed.⁹

But we must observe that instead of gave thanks, Matthew has said, blessed, but the edition of the saints will in no wise differ. For Paul will shew that they are both one, saying that every meat of God is good, and nothing to be refused: for it is sanctified by the word of God and prayer. But that which is sanctified through the prayer in supplication, which we are wont ever to make over the table, is surely blessed..⁹

Since it is appropriate that we leave nothing profitable uninvestigated, let us say a little about the five loaves the boy had and the two small fish. Both the nature of these items and their numbers are full of mystery. Why (a more attentive person might ask) were there five loaves and two fish? Why not five loaves and three fish? Why not five loaves and four fish? What was the point of recording the exact number at all? Why didn't the evangelist simply say in general terms that the vast crowd following Jesus was fed with very few random provisions? But the fact that the blessed evangelist carefully recorded these details gives us something to think about that we must investigate.

But since it is fit that nothing profitable be left uninvestigated by us; come let us say a little of the five loaves which the lad had and of the two little fishes: for both the species itself, and besides the numbers are replete with mystery. For why (will some more studious person say) were not the loaves rather five, and the fishes three? why not five, and the fishes four? what occasion was there at all for recounting the number found, and why did not he rather say more simply and absolutely that the innumerable multitude of them that followed Him were fed off exceeding few chance things? But the fact that the blessed Evangelist recounted very diligently these things too, gives us something surely to think of, which we must needs search into.

He says that the loaves are five, and they are made of barley, and the fishes are two, and with these Christ feeds those who love Him. And I think (and let the lover of wisdom look for something better) that the five barley loaves represent the five-fold book of the all-wise Moses, that is, the whole Law, bringing in coarser food, as it were, through the letter and history. For this is what the barley hints at. But the little fishes represent the food obtained through the fishermen, that is, the more delicate books of the Savior's disciples; and these two, he says, the apostolic and gospel preaching, shine forth among us. And both of these are catches and spiritual writings of the fishermen. The Savior therefore, mixing the new with the old, nourishes the souls of those who believe in Him through the Law and the teachings of the New Testament, unto life, clearly eternal life. That the disciples were fishermen is, I suppose, plain and clear; and though not all were fishermen, yet since there are some such among them, our argument will not depart from truth in what has been said.

He says then that the loaves are five, and they of barley, and the fishes two, and with these Christ feedeth them that love Him. And I think (and let the lover of wisdom look out for something better) that by the five barley loaves are signified the five-fold book of the all-wise Moses, that is, the whole Law, bringing in as it were coarser food, that by the letter and history. For this the barley hints at. But by the little fishes is signified the food got through the fishermen, that is, the more delicate books of the disciples of the Saviour; and these two (he says), the apostolic and Evangelic preaching, shine forth among us. And both these are draughts and spiritual writings of the fishermen. The Saviour therefore mingling the new with the old, by the Law and the teachings of the New Testament nourishes the souls of them that believe on Him, unto life, plainly eternal life. That the disciples were of fishermen, is (I suppose) plain and clear: and though all were not so, yet since there are some such among them, our argument will not recede from truth in what has been said.

When they were filled, He said to His disciples, "Gather up the fragments that remain, so that nothing is lost." Therefore they gathered them together and filled twelve baskets with the fragments of the five barley loaves that were left over from those who had eaten.

12, 13 When they were filled, He saith unto His disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves which remained over and above unto them that had eaten.

To some, Christ may seem to have told His disciples to gather the fragments out of concern for waste. Yet I think everyone will rightly understand that Christ would not stoop to such a petty matter—and why do I say Christ? Not even one of us would do so, for what would the leftovers from five barley loaves amount to? But this verse contains a great purpose and makes the miracle clear to those who hear of it. For the power of God-befitting Authority in this matter is so great that not only was such a large crowd satisfied from five barley loaves and two small fish, but twelve baskets full of fragments were gathered besides. Moreover, the miracle removed another likely suspicion and, through the discovery of the fragments, confirmed the belief that there had been a real and true abundance of food, and not merely the appearance of a vision deceiving the eyes of both the diners and those serving them. But even greater and more remarkable, and extremely profitable to us, is this: consider how through this miracle He makes us most eager to practice hospitality gladly, practically calling out to us through what was done, that God's resources will not fail the person who is ready to share, who rejoices in the habit of neighborly love, and who readily fulfills what is written, Break thy bread to the hungry. For we find that the disciples at the beginning were hindered by reluctance about this, but since they were thinking this way, the Savior gave them a rich harvest from the fragments and teaches us as well that when we spend a little for the glory of God, we shall receive richer grace according to Christ's saying, Good measure, pressed down and shaken together and running over, shall they give into your bosom. We must not be lazy therefore in sharing love with the brothers, but rather move forward with good resolve, and put as far as possible from us the cowardice and fear that lead us to inhospitality. Confirmed in hope through faith in God's power to multiply even small things, let us open our hearts to the needy, according to the Law's command, for He says, Thou shalt open thy bowels wide unto thy needy brother within thee. For when will you be found merciful if you remain hard in this life? When will you fulfill the commandment if you let the time when you are able to do it slip away in idleness? Remember the Psalmist saying, For in death there is none that remembereth Thee: in the grave who shall confess to Thee? For what fruit is there yet from the dead, or how shall one of those who have gone down into the pit remember God by fulfilling His Commandments? For God closed upon him, as it is written. Therefore the most wise Paul also instructed us, writing to certain people, While we have opportunity let us do good.¹⁰¹⁰

To some one Christ may seem out of sparing of the fragments to have bidden His disciples to gather them together. Yet (I think) every one will fitly imagine, that Christ would not endure to descend to such littleness: and why say I Christ? not even one of us would do so: for what would be supposed to be the remnant of five barley loaves? But the verse has a great economy, and makes the miracle evident to the hearers. For so great is the efficacy of God-befitting Authority in this matter, that not only was so great a multitude sated from five barley loaves and two little fishes, but twelve baskets full of fragments were gathered besides. Moreover the miracle repelled another (as is like) suspicion, and by the finding of the fragments confirmed the belief of there having been really and truly an abundance of food, and not rather the appearance of a vision deceiving both the eye of the feasters and of those who minister to them. But greater yet and more noteworthy, and of exceeding profit to us, is this: consider how by this miracle He makes us most zealous in our desire to exercise hospitality most gladly, wellnigh calling aloud to us by the things that were done, that the things of God shall not fail him that is ready to communicate, and rejoiceth in habit of neighbourly love, and readily fulfilleth what is written, Break thy bread to the hungry. For we find that the disciples at the beginning were hampered by reluctance about this, but seeing they were thus minded, the Saviour gave them, a rich gathering from the fragments: and teacheth us too thereby, that we, on expending a little for the glory of God, shall receive richer grace according to the saying of Christ, Good measure, pressed down and shaken together and running over, shall they give into your bosom. We must not be slothful therefore unto the communion of love to the brethren, but rather advance unto good resoluteness, and put as far as possible from us the cowardice and fear that dispose us to inhospitality and, confirmed in hope through faith in the power of God to multiply little things too, let us open our bowels to the needy, according to the appointment of the Law, for He says, Thou shalt open thy bowels wide unto thy needy brother within thee. For when wilt thou be found merciful, if thou remainest hard in this life? when wilt thou fulfil the commandment, if thou sufferest the time of being able to do it to slip by in idleness? Remember the Psalmist saying. For in death there is none that remembereth Thee: in the grave who shall confess to Thee? For what fruit is there yet of the dead, or how shall one of them that have gone down into the pit remember God by fulfilling His Commandments? For God closed upon him, as it is written. Therefore did the most wise Paul too instruct us, writing to certain, While we have opportunity let us do good.¹⁰¹⁰

We can draw some benefit from the literal account of these events. But since we are interpreting what was said in a spiritual sense—as we should, and not otherwise—and we said that the five barley loaves represented the book of Moses, and the two little fish represented the inspired writings of the holy Apostles, I think we should also recognize some mystical and spiritual meaning in the gathering of the fragments that fits with the flow of the story. The Savior commanded the crowds to sit down, and after blessing the food, He distributed the bread and fish through the ministry of the disciples. But when those who had eaten were miraculously filled, He commanded them to gather the fragments, and twelve baskets were filled—one, it seems, for each of the disciples, since there were that many. What should we understand from this except surely and truly this: that Christ is the leader of those who believe in Him, and He nourishes those who come to Him with divine and heavenly food—clearly the teachings of the Law and Prophets, and the Gospel and Apostles. But He does not appear to do all these things entirely by Himself; rather, the disciples minister to us the grace from above (for it is not they who speak, as it is written, but the Spirit of the Father who speaks through them). Yet the holy Apostles will not go unrewarded for their labor in this. For having distributed to us the spiritual food and ministered the good things of our Savior, they will receive the richest reward and obtain the fullest grace of generosity from God. For this and nothing else, I think, is the meaning of each disciple gathering together a basketful at Christ's command, after their labors and the service they gave to those who feasted. But there is no doubt that after them, what was signified symbolically will also apply to the rulers of the holy Churches.

And these things shall be said for profit from the narrative. But since we taking what has been said in a spiritual sense (for so we ought, and not otherwise) said that by the five barley loaves the book of Moses was hinted at, and by the two little fishes, the wise writings of the holy Apostles: in the gathering together of the fragments too, I suppose we ought to perceive some mystical and spiritual conception, agreeing with the order of the account. The Saviour then commanded the multitudes to sit down, and having blessed, He distributed the bread and the fishes, i. e., through the ministry of the disciples: but when they that had eaten were miraculously filled, He commands them to gather together the fragments, and twelve baskets are filled, one (it seems) for each of the disciples: for so many were they too. What then shall we understand from thence, save surely this, and truly, that Christ is the President of them that believe on Him, and nourishes them that come to Him with Divine and heavenly food? doctrines plainly of the Law and Prophets, Evangelic and Apostolic. But He does not altogether Himself appear as the Worker of these things, but the disciples minister to us the grace from above (for it is not they that speak, as it is written, but the Spirit of the Father which speaketh in them) yet not without reward to the holy Apostles shall be their labour therein. For they having dispensed to us the spiritual food, and ministered the good things of our Saviour, will receive richest recompense and obtain the fullest grace of bounty from God. For this and nothing else, I think, is the meaning of the gathering together of a basketful by each at the commandment of Christ, after their toils and the service expended upon the feasters. But there is no doubt, that after them the things typically signified will pass also to the rulers of the holy Churches.

They marvel at the sign who know how to approve what is fitting for God and regulate themselves by human reason rather than being diseased with the unreason fitting for beasts, as were the blasphemous Jews. These Jews, when they should have benefited from the public nature of the miracles performed, lost even the ability to judge correctly. They thought that Jesus should now be stoned because He so often appeared as a worker of miracles. Far superior to the foolishness of those men are these people who marvel, being reasonably convinced by this one great miracle that He was surely the one whose coming into the world as a Prophet was foretold. But notice how great a difference appears here between the people of Israel and those living outside Judaea. The Israelites, although they witnessed many things worthy of admiration, are not only hard-hearted and cruel, but also unjustly want to kill the one who was eager to save them, driving Him with their wild foolishness from their city and country. Meanwhile, those who lived away from Jerusalem, who represent the Gentile peoples, glorify Him based on one miracle alone and nobly decide that their understanding of Him should be accepted with unhesitating faith. From all these things, Israel was shown to be self-condemned and to have invited upon itself its final just rejection, and that it was fitting for the Gentiles to finally obtain their share of mercy from above and love through Christ.

They marvel at the sign who know how to approve things God-befitting, and regulate themselves by human reason rather than are diseased with unreason befitting the beasts, as were the blasphemous Jews, who, when they ought to have profited by the publicity of the things wrought, lost even the power of right judgment. For they deemed that Jesus ought now to be stoned also, because He so often appeared as a Worker of miracles. Superior then, and that in no small degree, to the folly of those men, are they who marvel, soberly persuaded by this one great miracle, that He it surely was Whose coming into the world as a Prophet was foretold. But observe, how great a difference hence appears, I mean, between the race of Israel, and those situate out of Judaea; for the one, although they were spectators of many things, and those not unworthy of admiration, are not only hard of heart and inhuman, but also desire unjustly to slay Him Who was zealous to save them, driving Him with their wild folly from their city and country: while they who dwelt away from Jerusalem, and hence signify the race of aliens, from one miracle alone glorify Him, and nobly determine that their conceptions of Him should be received with faith unhesitatingly. From all these things, was Israel shewn to be self-condemned and self-invited to her final just rejection, and that it was due to the Gentiles to obtain at length their share of mercy from above and love through Christ.

When Jesus therefore perceived that they would come and take Him by force to make Him a King, He departed again into the mountain Himself Alone.

15 When Jesus therefore perceived that they would come and take Him by force to make Him a King, He departed again into the mountain Himself Alone.

Those who were easily led by the great miracle to believe deserve the highest and most justified praise. They recognized that it was fitting to give Christ their very best and to offer Him their greatest honor. What else could their desire to choose Him as their King mean? But there's something else we should admire here: Christ becomes an example to us of despising glory, since He runs away from those who want to give Him proper honor and refuses a kingdom—that highest earthly prize. Though such a kingdom was truly no object of envy to Him, since He reigns with the Father over all things, He teaches those who look forward to the coming hope that worldly greatness means little to them, and that it is not good to accept honors in this life—that is, in the world—even when they offer themselves freely. This way they may rise up to honor from God. For it is truly unseemly for those who are pressing on toward Divine grace and thirsting for everlasting glory to want to shine in these things.

Most praiseworthy judgment would one give, and full rightly, to those who had been easily brought by the great miracle to believe, that it was indeed befitting that their very choicest should be Christ's, and their chiefest offered to Him as an honour. For what else but this does their desire to choose Him for their King signify to us? But among other things one may admire this too; for Christ is made an example to us of contempt of glory, in that He flees from those who desire to give Him due honour, and refuses a kingdom that highest earthly prize, although to Him it was in truth no object of envy, in that He with the Father reigneth over all things, yet giveth He to them too who look for the hope to come, to understand that little to them is worldly greatness, and that it is not good to accept honours in this life, that is, in the world, though they offer themselves, that they may mount up to honour from God. For unseemly is it in truth that they should wish to shine in these things, who are pressing on to the Divine grace, and thirsting for everlasting glory.

We must reject the love of glory, which is the sister and close companion of arrogance and not far removed from it. Let us avoid worldly honor in this present life as harmful, and instead pursue holy humility, yielding to one another, as blessed Paul also instructs us, saying, Have this mindset among yourselves that was also in Christ Jesus, who, being in the form of God, 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 and became obedient to death, even death on a cross. Therefore God also highly exalted him and gave him the name that is above every name. Do you see how his voluntary humbling has a glorious completion, and his humility proves to be the root of many good things for us? For the Only-Begotten, being in the form of God the Father, humbled himself by becoming man for our sake. But even though he appeared in this life with flesh, he did not remain lowly, for he hastens back to his former dignity and to his God-befitting glory, even though he became man. We may suppose it will be the same way for us too. For when we bring ourselves down from the empty heights of this present life and seek lowly things, then we will surely receive in return the glory from above and ascend to being gods by grace, receiving, so to speak, a likeness to him who is truly and by physis Son, and be called children of God. And to say something relevant to the matter before us, let us refuse worldly preeminence—the mother of all honor—if it presents itself, provided we are mindful of heavenly things and live for things above rather than things on earth.¹¹¹¹

We must then eschew the love of glory, sister and neighbour of arrogance, and not far distant from its borders. And illustrious honour in this present life let us eschew us hurtful, let us rather seek for a holy lowliness, giving way to one another as the blessed Paul too ad-monisheth, saying, Be each among you so minded according to what was also in Christ Jesus; Who, being in the form of God, thought it not robbery to be Equal with God, but emptied Himself, taking servant's form, made in the likeness of men, and being found in fashion as a Man, He humbled Himself, made obedient unto death, even the death of the Cross: wherefore God also highly exalted Him and gave Him the Name which is above every Name. Seest thou how His voluntary abasement hath a glorious consummation, and His lowly-mindedness shews itself a root of many good things to us? For the Only-Begotten being in the Form of God the Father hath humbled Himself, being made Man for our sakes, but even though He appeared in this life with Flesh, yet He remained not lowly: for He hastes back to His ancient Dignity and to His God-befitting glory, even though He became Man: this same way may one suppose will it be as to us too. For when we bring ourselves down from the empty heights of the present life and seek low things, then shall we surely receive in return the glory from above, and mount up unto being gods by grace, receiving after likeness so to say to Him Who is truly and by Nature Son, the being called children of God. And that I may say something akin to the subject before us, let us refuse, if it offer itself, excellency upon earth, the mother of all honour, if we mind heavenly things, and live for things above rather than those on the earth.¹¹¹¹

But our discussion is not without spiritual meaning, so we will go over this again, summing up the full significance of what has happened and working through the account before us from the beginning. This way what we are about to say will become clear to us, especially since the blessed Evangelist has added—as if hinting at something necessary and not to be overlooked—that He withdrew into the mountain Himself Alone. Therefore, rejecting the cruelty of the Jews, Christ began to leave Jerusalem, which clearly means, "I have forsaken My House, I have left My heritage." When He had crossed the sea of Tiberias and was very far removed from their foolishness, He went up onto a mountain together with His disciples. We said this signified the way to Him that was, so to speak, impassable and impracticable for the Jews, and Christ's withdrawal from them in anger at His Passion for a time—that is, until the right moment—and that Christ would be revealed together with His disciples when He departed from Judaea and went to the Gentiles, transferring His grace to them. From the mountain He looked upon those who followed Him and also took thought for their food. And this again we said signified as a type the supervision from above that is given to the saints according to "The eyes of the Lord are upon the righteous," and that Christ is not without concern for those who fear Him. Next, many people were miraculously fed with the five loaves and two small fish. We determined that these ought to be understood as the writings of the saints, old and new, set before those who love Christ by the Apostles. Moreover, the company of disciples will receive from God the rich fruit of their ministry to us, and after them, the overseers of the holy churches of God, for the type was in the beginning given to all in them. Next, the spectators marveled at the miracles and planned to take Jesus by force to make Him king. Understanding this, He departed alone into the mountain, as it is written. For when Christ was marveled at by the Gentiles as Wonder-worker and God, when all acknowledged Him as their King and Lord, then He was received up Alone into Heaven, with no one at all following Him there. For He, the Firstfruits of the dead, has gone up Alone into the great and truer mountain, according to what the Psalmist said: "Who shall ascend into the hill of the Lord? Or who shall stand in His holy place? He that has clean hands and a pure heart." For such a person shall follow Christ and shall also go up into the spiritual mountain at the time of the Kingdom of Heaven. But He has withdrawn into the mountain—that is, has gone up into Heaven—not refusing to reign over those who believed in Him, but delaying the time of His more visible kingdom until His return to us from above, when He shall descend in the glory of the Father, no longer known to be truly and by Nature Lord through miracles as before, but confessed through God-befitting glory that He is undoubtedly King.¹²¹²

But our discourse is not devoid of spiritual thought, therefore we will repeat, summing up as it were the whole force of what has been done, and again going through from the beginning the account before us. For so will it become clear to us what is about to be said, specially as the blessed Evangelist hath added, as though hinting at something necessary and not to be rejected, that He withdrew into the mountain Himself Alone. Therefore rejecting the cruelty of the Jews, Christ began to depart from Jerusalem, which plainly is, I have forsaken Mine House, I have left Mine heritage. When He had crossed the sea of Tiberias, and was very far removed from their folly, He goes up into a mountain together with His disciples. This we said signified the impassable so to say and impracticable nature of the way to Him unto the Jews, and Christ's withdrawal from them in anger at His Passion, for a season, that is, the fit time, and that Christ will be manifest, together with His disciples, when He departs from Judaea, and goes unto the Gentiles, transferring His grace to them. From the mountain did He look on them that followed Him, and moreover take thought for their food. And this again we said signified as it were typically, the supervision from above which is due to the Saints according to, The eyes of the Lord are upon the righteous, and that Christ is not without thought for them that fear Him. Next much people were miraculously fed with the five loaves and two little fishes; of which we defined that they ought to be conceived to be the writings of the Saints old and new set by the Apostles before them that love Christ. Moreover, that the choir of the disciples will receive from God the rich fruit of their ministry to usward, and after them, the overseers of the holy churches of God: for the type was in the beginning to all in them. Next the spectators marvel at the miracles, and devise to take Jesus by force for a king. This He understanding, departs alone into the mountain, as it is written; for when Christ was marvelled at by the Gentiles, as Wonder-worker and God, when all enrolled Him their King and Lord, then was He received up Alone into Heaven, no one at all following Him thither. For He, the Firstfruits of the dead, hath gone up Alone into the great and truer mountain, according as is said by the Psalmist, Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that hath clean hands and a pure heart. For such an one shall follow Christ, and shall go up into the spiritual mountain also, at the time of the Kingdom of Heaven. But He hath withdrawn into the mountain, that is, hath gone up into Heaven, not refusing to reign over them that believed on Him, but delaying the time of His more manifest kingdom, until His return to us from above, when He shall descend in the glory of the Father, no longer by miracles, as before, known to be truly and by Nature Lord, but by God-befitting glory confessed that He is undoubtedly King.¹²¹²

Therefore (for I will say it again briefly, condensing this long discussion), when through His miracles He was believed and acknowledged to be God, after He departed from the Jewish people, everyone eagerly came forward to receive Him as their King, but He ascends into Heaven alone, reserving for its proper time the fuller revelation of His Kingdom.

Therefore (for I will say it again briefly, compressing the multitude of words), when by His miracles He was believed on and acknowledged to be God, having gone away from the Jewish people, then do all press forward to receive Him for their King, but He ascends into Heaven Alone, laying up for its fitting time the more open manifestation of His Kingdom.

The first sign having been miraculously accomplished, His flight and withdrawal are wisely found to be the root and occasion of another miracle, and the Wonderworker advances, as it is written, from strength to strength. For since He was being sought as King by those who were astonished at that great miracle, and was Himself refusing worldly honors according to the preceding account, it was entirely necessary that He should leave the place, indeed, leave their whole country. So in order that He might appear to have sailed away, and might somewhat reduce the intensity of those seeking Him, He orders the disciples to depart before Him, but He Himself stays behind, moving purposefully toward the next miracle. For it was His most earnest effort, through every occasion and act, to strengthen the Apostles' minds in their faith toward Him. For since they were to be teachers of the earth, and to shine forth as lights in the world, as Paul says, He necessarily led them to all things that would benefit them. For this was to show kindness not only to them, but also to those who would be led by them to the unerring understanding of Him.

The first sign having been miraculously accomplished, His flight and withdrawal are economically found to be the root again and occasion of another, and the Wonderworker proceeds, as it is written, from might to might. For since He was being sought as King by them who were astonished at that great miracle, and was Himself refusing worldly honours according to the preceding account; it was altogether necessary that He should depart from the place, yea, rather from their whole country. In order then that He might seem to have sailed away, and might relax somewhat the intensity of the seekers, He orders the disciples to depart before Him, but Himself stays, advancing opportunely unto the next miracle. For it was His most earnest endeavour, by every occasion and act, to confirm the mind of the Apostles in their faith to Himward. For since they were to be teachers of the earth, and to shine forth as lights in the world, as Paul saith, He necessarily led them to all things that would profit them. For this was to shew kindness not on them alone, but to those also who should be led by them unto the unerring apprehension of Him.

But why (someone might perhaps ask) is the power of Jesus to walk on the very sea introduced immediately after that miracle? Such a person will hear a very credible reason. When He wanted to feed the multitudes, Philip and Andrew assumed He would be unable to do so—one saying that no small sum of money would barely be enough for just a little food, the other pointing out that five loaves and two small fish were found with one of the boys, and that what was found was nothing for such a great crowd. From all their words, they thought He could do nothing outside the normal course of events. He needed to free Himself from such a limited understanding and bring the still weak minds of the apostles to learn that He does all things wondrously as He wills, unrestrained by the physis of things, with the necessary order of things not hampering Him in the least. So He places under His feet the fluid physis of the waters, even though it is not accustomed to lie beneath human bodies, for all things were possible to Him as God. When evening had now come and the time reduced the watchfulness of those seeking Him, the group of holy disciples went down to the sea and began to sail away immediately, obeying in all things their God and Teacher, and doing so without delay.

But why (will some one perchance say) after that miracle, is the Power of Jesus to walk on the very sea immediately introduced? Such an one shall hear a very credible cause. For when He desired to feed the multitudes, Philip and Andrew supposed that He would be powerless thereto, the one saying that no small sum of money would barely suffice them for just a little enjoyment, the other telling that five loaves and two small fishes were found with one of the lads, nay that what was found was nothing to so great a multitude; and from all (so to speak) their words, they thought that He could do nothing out of the due course of our affairs:—-needs, in order that He might free Himself from so petty a conception, and might bring the still feeble mind of the Apostles to learn, that He doth all things wondrously which He willeth, unrestrained by the nature of things, the necessary order of things not hampering Him in the least, does He place under His Feet the humid nature of the waters, albeit unpractised to lie under the bodies of men, for all things were possible, as to God. Evening then being now come, and the time abating the vigilance of those who were seeking for Him, the choir of the holy disciples goes down to the sea, and began to sail away immediately, obeying in all things their God and Teacher, and that without delay.

Many things at once are being profitably arranged, and the circumstances drive the disciples to search more eagerly for the Savior. The deep darkness of the night troubles them, hanging like smoke over the violent waves, and takes away all knowledge of where they should steer. The fierce winds also trouble them greatly, rushing over the waves with a roaring sound and raising the billows to unusual heights. And though all these things were happening, Jesus had not yet come to them. This was their greatest danger, and Christ's absence from those in the boat was increasing their fear.

Many things at once are being profitably contrived, and the circumstances drive the disciples to a more zealous search after the Saviour. For the deep darkness of the night troubles them, hovering like smoke upon the raving waves, and takes from them all knowledge of whither at length to steer. Moreover the fierceness of winds troubles them not a little, riding on the waves with a rushing noise, and raising the billows to unwonted height. Yea, and though these things had taken place, Jesus (it says) was not yet come to them: for herein was their special danger, and the absence of Christ from the voyagers was working increase of their fear.

They must indeed be storm-tossed, those who are not with Jesus but are cut off, or seem to be absent from Him through their departure from His holy laws, and are separated because of sin from the One who is able to save. So if it is burdensome to be in spiritual darkness, if it is grievous to be swallowed up in the bitter sea of pleasures, let us receive Jesus, for this will deliver us from dangers and from death in sin. The pattern of what has been said will be seen in what actually happened. He will therefore certainly come to His disciples.

They therefore must needs be tempest-tost, who are not with Jesus, but are cut off, or seem to be absent from Him through their departure from His holy laws, and severed because of sin from Him Who is able to save. If then it be heavy to be in spiritual darkness, if grievous to be swallowed up in the bitter sea of pleasures, let us receive Jesus: for this will deliver us from dangers, and from death in sin. The figure of what has been said will be seen in what happened, He will therefore surely come to His disciples.

When they had rowed about twenty-five or thirty furlongs, they saw Jesus walking on the sea and coming near the ship, and they were afraid. But He said to them, "It is I, do not be afraid."

19, 20 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea and drawing nigh unto the ship; and they were afraid. But He saith unto them, It is I, be not afraid.

When they are separated from land by a great distance, and it seems they will by no means be saved from their trouble (for they are now in the middle of the sea), then Christ, for whom they have long yearned, appears to them. For He could give the most welcome salvation to those in danger when fear has already cut off all hope of life. But He appears to them miraculously (for this was arranged for their greater benefit), and they are astonished as they see Jesus passing through the middle of the sea and upon the waters themselves, and the miracle adds to their fear. But Christ immediately relieves them from their distress, saying, "I am, be not afraid." For all anxiety must necessarily be removed, and they must be clearly superior to all danger, when Christ is now present with them. We shall see from this again that we ought to have a courageous and manly spirit in temptations, and intense endurance that comes from hope in Christ, confirmed in good confidence that we will surely be saved, even though many fears of temptation pour around us.

When they are separated by great interval from the land, and it was like that they in their trouble would no way be saved (for they were now in the midst of the sea) then Christ thrice longed for appears to them. For thus could He give most welcome salvation to those in danger, when fear had already cut off all hope of life. But He appears to them miraculously (for so was it ordered to their greater profit) and they are astonished beholding Jesus going through the midst of the sea and upon the very waters, and make the miracle an addition to their fear. But Christ immediately relieves them from their misfortunes, saying, I am, be not afraid. For need, need must all disquiet be away, and they be openly superior to all danger, to whom Christ is now present. We shall see then by this again, that we ought to have a spirit courageous and manly in temptations, and endurance intense from hope in Christ, confirmed unto good confidence in our being surely saved, even though many be the fears of temptation that pour around us.

Notice that Christ does not appear to those in the boat immediately when they set sail, nor at the beginning of their dangers, but when they are many furlongs away from the land. For the grace of the One who saves does not visit us when the condition that troubles us first begins, but when the fear is at its height, and the danger now shows itself to be great, and we find ourselves, so to speak, in the midst of the waves of afflictions. Then Christ appears unexpectedly, puts away our fear, and frees us from all danger, changing the dreadful things into joy by His ineffable power, like bringing a calm.

For observe that Christ does not appear to those in the boat immediately on their setting sail, nor at the commencement of their dangers, but when they are many furlongs off from the land. For not when the condition which harasses us first begins, does the grace of Him who saves visit us, but when the fear is at its height, and the danger now shews itself mighty, and we are found, so to say, in the midst of the waves of afflictions: then unlooked for does Christ appear, and puts away our fear, and will free us from all danger, by His Ineffable Power changing the dread things into joy, as it were a calm.

The Lord not only delivers the travelers from dangers by appearing to them in a miraculous way, but also frees them from hard work and effort by using His divine power to move the ship to the opposite shore. They had expected that by continuing to row, they would barely manage to reach their destination, but He saves them from this labor, showing Himself to them in a very short time as someone who performs many miracles, which strengthens their faith completely. When Christ appears and shines His light on us, we will succeed easily even beyond our expectations, and we who are in danger when we don't have Him will no longer need to struggle to accomplish what is good for us when He is present. Therefore, Christ is our rescue from all danger and the one who brings about results beyond our hopes for those who welcome Him.

The Lord not only releases the voyagers from dangers, wondrously shining on them, but also frees them both from toil and sweat, by His God-befitting Power thrusting forward the ship on to the opposite shore. For they were expecting that by rowing on still, they should with difficulty be able to reach the end, but He releases them from these their toils, revealing Himself to them in a very little time the Worker of many miracles to their full assurance. When then Christ appears and beams upon us, we shall without any labour succeed even against our hope, and we who are in danger through not having Him, shall have no more need of toil to be able to accomplish what is profitable for us, when He is present. Christ then is our deliverance from all danger, and the accomplishment of achievements beyond hope to them that receive Him.

But since we have discussed every part of the subject individually, come and let us join the meaning of this with the connection of the preceding parts and work out the spiritual interpretation. We said then that Jesus ascended into Heaven as into a mountain, that is to say, being received up after His resurrection from the dead. But when this has taken place, then His disciples alone and by themselves, a type of ecclesiastical teachers in succession throughout all time, swim through the billows of this present life as a kind of sea, meeting with varied and great temptations, and enduring no small dangers of teaching at the hands of those who oppose the faith and war against the Gospel preaching. But they shall be freed both from their fear and every danger, and shall rest from their toils and misery, when Christ shall appear to them hereafter too in God-befitting Power, and having the whole world under His feet. For this I believe His walking on the sea signifies, since the sea is often taken as a type of the world by Divine Scripture, as it is said in the Psalms, This great and wide sea, there are things creeping innumerable, both small and great beasts. When Christ then comes in the glory of His Father, as it is written, then shall the ship of the holy Apostles, that is, the Church, and they that sail in it, that is, they who through faith and love toward God are above the things of the world, without delay and without all toil, gain the land where they were going. For it was their aim to reach the Kingdom of Heaven, as to a fair haven. And the Savior confirms this understanding of all that has been said, in that he says to His disciples at one time, A little while and you shall no more see Me, and again a little while and you shall see Me, and at another time again, You shall have tribulation in the world, but be of good cheer, I have overcome the world. But in the night the Lord comes down from the mountain and visits His disciples who are watching, and they look on Him coming, not without fear (for they tremble), so that something needful for our understanding may in this too be made known to us. For He shall descend from Heaven, as in the night, while the world is still sleeping and slumbering in much sin. Therefore to us too He says, Watch therefore, for you know not what hour your Lord will come. The parable too of the Virgins will no less teach us this. For He says that five were wise, five foolish, but while the Bridegroom delayed, they all slumbered and slept, and at midnight there was a cry made, Behold, the Bridegroom comes, go out to meet Him. Do you see how at midnight the Bridegroom is announced to us? And what the cry is, and the mode of the meeting, the Divine Paul will make known, saying at one time, For the Lord Himself shall descend from heaven with a summons, with voice of archangel, with the trump of God, and at another time of the saints who are raised up, We who are alive and 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. But the disciples being struck with fear, although they saw Him coming and were found in toil and watching, signifies that the Judge will come terrible to all, and that the righteous man will surely tremble within himself, proven as by fire, although ever foreseeing Him Who was to come and not shrinking from toils in virtue, nourished in vigilance and good watching alike. But the Lord does not enter into the ship with His disciples, as though He were going to sail with them, but rather moves the ship on to the land. For Christ will not appear working together any more with those who honor Him for their achievement of virtue, but to give to them that have already achieved their looked-for end.

But since we have discoursed on every portion of the subject singly, come and let us, joining the meaning hereof with the connexion of the preceding portions, work out the spiritual interpretation. We said then that Jesus ascended into Heaven as into a mountain, that is to say, being received up, after His resurrection from the dead. But when this has taken place, then His disciples alone and by themselves, a type of Ecclesiastical teachers in succession throughout all time, swim through the billows of this present life as a kind of sea, meeting with varied and great temptations, and enduring no contemptible dangers of teaching at the hands of those who oppose the faith and war against the Gospel preaching: but they shall be freed both from their fear and every danger, and shall rest from their toils and misery, when Christ shall appear to them hereafter too in God-befitting Power, and having the whole world under His Feet. For this I deem His walking on the sea signifies, since the sea is often taken as a type of the world by Divine Scripture, as it is said in the Psalms, This great and wide sea, there are things creeping innumerable, both small and great beasts. When Christ then cometh in the glory of His Father, as it is written, then shall the ship of the holy Apostles, that is, the Church, and they that sail therein, i. e., they who through faith and love toward God are above the things of the world, without delay and without all toil, gain the land, whither they were going. For it was their aim to attain unto the Kingdom of Heaven, as to a fair haven. And the Saviour confirms this understanding of all that has been said, in that he says to His Disciples at one time, A little while and ye shall no more see Me, and again a little while and ye shall see Me, at another again, Tribulation shall ye have in the world, but be of good cheer, I have overcome the world. But in the night the Lord cometh down from the mountain and visiteth His disciples who are watching, and they look on Him coming, not without fear (for they tremble) that something needful for our understanding may in this too be made known unto us. For He shall descend from Heaven, as in the night, the world yet sleeping and slumbering in much sin. Therefore to us too doth He say, Watch therefore, for ye know not what hour your Lord doth come. The parable too of the Virgins will no less teach us this. For He says that five were wise, five foolish: but while the Bridegroom tarried, they all slumbered and slept: and at midnight there was a cry made, Behold, the Bridegroom cometh, go ye out to meet Him. Seest thou how at midnight the Bridegroom is announced to us? And what the cry is, and the mode of the meeting, the Divine Paul will make known, saying at one time, For the Lord Himself shall descend from heaven with a summons, with voice of archangel, with the trump of God, at another of the saints who are raised up, WE which are alive and 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. But the disciples being smitten with fear, albeit they saw Him coming, and were found in toil and watching, signifies that the Judge will come terrible to all, and that the righteous man will surely quake within himself, proven as by fire, albeit ever foreseeing Him Who was to come, and not shrinking from toils in virtue, nourished in vigilance alike and good watching. But the Lord doth not enter into the ship with His disciples, as though He were going to sail with them, but rather moveth the ship on to the land. For Christ will not appear co-working any more with those who honour Him, unto their achievement of virtue, but to give to them that have already achieved their looked-for end.

The next day, when the people who were standing on the other side of the sea saw that there had been no other boat there except the one that His disciples had gotten into, and that Jesus had not gone with His disciples into the boat, but that His disciples had left alone, however other boats from Tiberias had come near the place where they had eaten bread after the Lord had given thanks.

22, 23 The morrow, when the people which stood on the other side of the sea saw that there was none other boat there save that one whereinto His disciples were entered, and that Jesus went not with His disciples into the boat, yet that His disciples had gone away, howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks.

The miracle does not go unnoticed—I mean Jesus walking on the sea itself—even though it happened at night in the darkness and was carried out in secret. But the crowd of people who were in the habit of following Him realized, confirmed (as seems likely) by keeping careful watch, that He had neither sailed with His disciples nor crossed in any other boat. For only the apostles' boat was there, which they took and departed in ahead of Him. So nothing good remains hidden, even when it is done in secret by anyone, and here we see that this saying is true: "Nothing is secret that will not be made known, nor hidden that will not be revealed and come to light." I say, then, that anyone who desires to follow in Christ's footsteps and, as far as humanly possible, to be shaped according to His pattern, should not be eager to live in great boasting, nor when practicing virtue should he be carried away in pursuit of praise, nor if he takes on an extraordinary and extremely disciplined life should he desire to glory excessively in it. Instead, he should desire to be seen only by the Eyes of God, who reveals hidden things and brings what is done in secret into the clearest understanding.

The miracle does not escape notice, I mean Jesus walking on. the very sea, although it took place by night and in the dark, and was ordered in secret. But the crowd of those who were wont to follow Him perceives, assured (as is probable) by much watching, that He had neither sailed with His disciples, nor had crossed in any other ship. For there was there the Apostles' ship alone, which they took and went away before Him. Nought then is hidden of what is good even though it be performed in secret by any, and here we see that that is true, Nothing is secret that shall not be made manifest, neither hid that shall not be known and come abroad. I say then that he who desireth to track the footsteps of Christ, and, as far as man can, to be moulded after His Pattern, ought not to be eager to live in much boasting, nor when he practises virtue to be led away in pursuit of praise, nor if he enter upon an extraordinary and exceeding disciplined life, should he desire to glory immoderately thereat, but should desire to be seen alone by the Eyes of the Deity, Who revealeth hidden things, and that which is performed in secret bringeth He into clearest apprehension.

These men follow Him, perhaps marveling at His miracles, yet not receiving any profit from them toward the duty of faith, but as though they were repaying the Wonder-worker simply by giving Him a not unwelcome praise. For this is a terrible disease of a mind and soul that is never accustomed to be led to choose what is profitable for it. The reason this was so with them was that they delighted only in the pleasures of the flesh, and eagerly grasped at the lowest temporal food, rather than pursuing spiritual goods and trying to gain what would sustain them to eternal life. You will learn this clearly from what follows as well.

These men follow Him, marvelling perchance at His miracles, yet not receiving any profit from them unto the duty of faith, but as though they were making some return to the Wonder-worker by merely bestowing on Him a not undesired praise. For this is a dreary disease of a mind and soul which is never accustomed to be led to the choice of what is profitable for her. The reason why this was so with them was, that they delighted solely in the pleasures of the flesh, and jumped eagerly at the meanest temporal food, rather than hasten after spiritual goods, and endeavour to gain what would support them to life eternal. This you will learn clearly by what follows too.

Their speech has the form of those who love Him and pretends to be sweet, but is shown to be extremely foolish and childish. When they met such a great teacher, they should not have spoken pointlessly and made no effort to learn anything. What was the point of being eager to ask Him when He came there? What good would they likely gain from knowing this? We must seek wisdom from the wise, and let thoughtful silence be preferred to undisciplined words. For the disciple of Christ commands that our speech be seasoned with salt, and another wise person urges us toward this, saying, My son, if you have a word of understanding, answer, but if not, put your hand over your mouth. And we shall know from another how evil it is to be condemned for an undisciplined tongue, for he says, If any man among you seems to be religious, and does not control his tongue but deceives his own heart, this man's religion is worthless.

Their speech takes the form of being that of those who love Him and feigns sweetness, but is convicted of being exceeding senseless and childish. For they ought not on meeting with so great a teacher, to have talked to no purpose, and taken no pains to learn anything. For what was the need of being eager to ask Him, when He came there? what good would they be likely to get from knowing? We must then seek wisdom from the wise, and let a prudent silence be preferred to undisciplined words. For the disciple of Christ bids that our speech be seasoned with salt: and another of the wise exhorts us to this, saying, My son, if thou hast a word of understanding, answer, if not, lay thy hand upon thy mouth. And how evil it is to be condemned for an undisciplined tongue, we shall know from another: for he says, If any man among you seem to be religious, and bridleth not his tongue but deceiveth his own heart, this man's religion is vain.

We'll make a common observation, though one that's rarely applied. Great teachers are often quite angry when people ask them about pointless and useless matters. And we find that they react this way not out of pride, but rather from frustration at the foolishness of those asking the questions. I think this could rightly be said about us and people like us, but the Savior gives a strong rebuke to those who questioned Him, because they spoke without understanding and unwisely asked questions—not because it was their responsibility to search for the things that would make them honest and good, but because they followed Him for physical reward, and a very lowly one at that. For what is less valuable than daily food, and not even fancy food? We must therefore practice devotion toward Christ and love for Him, not so that we may obtain any physical goods, but so that we may gain the salvation that comes through Him. And let's not speak flattering words to Him, as these people do when they say "Rabbi," or use smooth speech as a way to gain profit and gather endless wealth. Truly, anyone who tries such things will discover that he encounters Christ who sharply convicts him and reveals his hidden wickedness.

We will say something common, yet worn by little use. Great teachers are often wont to be not slightly angry, when they are questioned about vain and useless matters. And we shall find them so, not out of haughtiness, but rather from annoyance at the folly of the questioners. Of us therefore and those like us I think that this is not unrightly said: but the Saviour inflicts a warm rebuke upon those who made those enquiries, for speaking uninstructedly, and unwisely enquiring not because it was their duty to seek out the things whereby they might become honest and good, but because they followed Him for carnal reward and that a most mean one. For what is less than daily food, and that not sumptuous? We must then practise piety towards Christ and Love of Him, not that we may obtain ought of carnal goods but that we may gain the salvation that is through Him; and let us not say good words to Him, as these say Rabbi, nor devise fair-speaking as a foundation of gain and boundless ingathering of riches. Truly he that attempts such things, will not be ignorant that he shall encounter Christ Who keenly convicteth him, and revealeth his hidden wickedness.

We should also admire the divine plan at work here. For when He saw that they were caught up in the disease mentioned earlier, as a skilled physician and master of His art, He created a twofold medicine for them, combining a helpful rebuke with a glorious miracle. We find the miracle in His knowing their thoughts; and in the fact that the Wonder-worker does not tell them what they sought to know out of mere curiosity rather than piety, you see the rebuke. The benefit is twofold. For in knowing perfectly their schemes and perceiving them accurately, He shows that they are foolish to think they can escape God's sight while they pile up wickedness in their hearts and practice sweet words with their tongues. But this is the act of One who persuades them to abandon this disease and to stop committing no small sin. For anyone who has this conception of God is outrageous and lawless. By effectively convicting them of sinning, He restrains the future course of evil to some extent. For what has no obstacle creeps on and spreads; but when caught in the act, it is practically ashamed and contracts into itself like a rope. Therefore the Lord benefits them by rebuking them as well, and through the very things by which one might think He strikes them, by these same things He is shown to be their Benefactor. We must therefore maintain that even if some people flatter or use mild words to win over the rulers of the Churches, yet are not sound concerning the faith, it is not right that these rulers should be swayed by their flattery or, as payment for their applause, give those who need correction silence regarding their faults. Rather, we ought to rebuke them boldly and persuade them to change for the better, or at least by doing so benefit others, according to what Paul said: "Them that sin rebuke before all, that the rest also may fear."

It is meet again to admire also the economy herein. For when He saw that they were enveloped with the afore-mentioned disease, as a Physician skilful and master of his art, He devised a twofold medicine for them, entwining the helpful reproof with most glorious miracle. The miracle then we shall find in His knowing their thoughts; and in the Wonder-worker not telling them what they sought not out of piety to know, you will behold the reproof. And the advantage is twofold. For in that He knows perfectly their devices and has accurate perception thereof, He shews that they are without understanding, in that they think to escape the Divine Eye, while they heap up wickedness in their heart, and practise sweet words with their tongue. But this is the part of One Who persuades them to leave off this their disease, and to cease from no slight sin. For outrageous is he and lawless, who hath this conception of God. In usefully convicting them of sinning, He restrains in some sort the future course of evil. For that which has no hindrance, creeps on and extends itself; but when caught in the fact, it is well-nigh ashamed, and like a rope contracts into itself. Therefore the Lord profiteth them by reproving also, and by those things whereby one thinks that He smites, by these very things He is seen to be their Benefactor. We must then hold that even though some flatter or with mild words wheedle the rulers of the Churches, yet are not sound concerning the faith, it is not meet that they should be carried away by their fawnings nor by way of payment for their applause lend in turn to them who need correcting, silence in regard to their faults: but we ought rather boldly to rebuke them, and to persuade them to change for the better, or at least hereby if so be to profit others, according to that spoken by Paul, Them that sin rebuke before all, that the rest also may fear.

We have now addressed the subjects separately, but I ought to show that they are connected and necessarily follow from what we considered before. We said that our Savior's descent from the mountain symbolized His second and future Coming to us from Heaven, and we added in summary that He appeared to His disciples while they were watching yet laboring, freed them from their fear, and brought the ship immediately to land. We have already explained what this portrays to us as a type. But now observe that after Jesus came down from the mountain, certain people followed Him and eventually came to Him. They came on the following day, with the Evangelist having carefully added this detail as well. When they met Him, they tried to flatter Him with pleasant words, but Christ rebuked them, bringing upon them a sharp and severe reproof, so that we might understand this also: after the Coming of our Lord to us from Heaven, the search for good things will be utterly vain and useless to people, nor will the desire to follow Him find any suitable opportunity. Yes, even if certain people approach Him, thinking to appease Him with the smoothest words, they will encounter the Judge no longer mild and gentle, but reproving and punishing. You will see the flattery of those who are rebuked, and the reproof itself in the Savior's words, when He says, "Many will say to Me in that Day"—that is, the Day of Judgment—"Lord, Lord, did we not cast out devils in Your Name?" But He says, "Then I will declare to them, 'Truly I say to you, I never knew you.'" For you did not seek Me purely, He says, nor did you love to excel in holiness, for by that I would have known you, but since you practiced piety only in appearance and in mere pretense for the sake of profit, I justly confess that I have not known you. What is "Lord, Lord" in that passage is "Rabbi" here. Therefore, for anyone to whom punishment is a bitter thing, let him not fall into laziness nor be deeply diseased in transgression, relying on the goodness of God, but let him prepare his works for his departure, as it is written, and make himself fit in the field—that is, while he is in the world. For the Savior explained that the field is the world. Let him prepare to show holiness and righteousness before the Divine Judgment Seat. For he will not behold an unseasonably merciful Judge, nor one who yields to pleas for mercy, in Him Whom he ought to have obeyed without delay when He was calling him to salvation, while the time of mercy was granting him both to beg forgiveness for his past transgressions and to seek loving-kindness from God Who saves.¹³¹³

This then for the subjects separately: but that they are in connexion, and of necessity follow those before considered, I think I ought to shew. We said then that our Saviour's coming down from the mountain typified His second and future Coming to us from Heaven, and we added as in summary, that He appeared to His disciples while they were watching, and yet toiling, and released them from their fear, and brought the ship at once to land. And what is hence pourtrayed to us, as in a type, we have there declared. But now observe, that after Jesus had come down from the mountain, certain miss following Him, and come to Him at last. For they come on the day following, the Evangelist having not without care added this also. Then on meeting with Him, they endeavour to wheedle Him with good words: but Christ chides them, bringing upon them hot and keen reproof, that we might consider this again, that after the Coming of our Lord to us from Heaven, most vain and profitless unto men is the search after good things, nor will the desire to follow Him find any fitting season. Yea even though certain approach Him, thinking to appease Him with smoothest words, they shall meet the Judge no longer mild and gentle, but reproving and avenging. For thou wilt see the flattery of them that are reproved, and the reproof itself in the words of the Saviour, when He saith, Many will say to Me in that Day, to wit, the Day of Judgment, Lord, Lord, did we not in Thy Name cast out devils? But says He, Then will I profess unto them, Verily I say unto you, I never knew you. For ye sought Me not purely (saith He) nor loved to excel in holiness, for thereby would I have known you, but since ye practised piety in semblance only and in mere imaginaries for the purpose of gain, justly do I confess that I have not known you. What then in that passage is Lord, Lord, here is Rabbi. To whomsoever therefore punishment is a bitter thing, let him not fall into inertness nor be manifoldly infirm in transgression, looking to the goodness of God, but let him prepare his works for his going forth, as it is written, and make it fit for himself in the field, i. e., while he is in the world. For the Saviour interpreted that the field is the world. Let him prepare to shew holiness and righteousness before the Divine Judgment Seat. For he will behold no unseasonably clement Judge, nor yet yielding to entreaties for mercy, in Him Whom he ought without delay to have obeyed when He was calling him to salvation, while the time of mercy was granting to him both to beg for forgiveness for his already past transgressions, and to seek for loving-kindness from God Who saves.¹³¹³

Paul teaches us something like this when he expands his teaching in a universal and more general way, saying, "He that sows to his flesh shall of the flesh reap corruption, but he that sows to the Spirit shall of the Spirit reap life everlasting." For he says that those who sow to the flesh are those who give free rein to the pleasures of the flesh and rush full speed toward whatever they want, not distinguishing at all between what is profitable for them and what is harmful and injurious, and not at all accustomed to approve what seems good to the Lawgiver, but who are carelessly carried away toward that alone which is pleasant and agreeable, and who prefer nothing to things that are seen. Again, he affirms that those who sow to the Spirit are those who devote the entire focus of their mind to those things in which the Holy Spirit wants us to excel, using such intense concentration on cultivating good things that if the voice of nature, which must not be ignored, did not compel them to provide necessary food for the flesh, they would not endure to descend even to this. I think, then, that we ought to take no thought whatever for the flesh to satisfy its lusts, but rather we should apply ourselves to what is most necessary, and be eager to practice those things which bring us to the everlasting and Divine Life. For admiring the delights of the body and considering nothing better than excessive food for the belly is truly brutish and related to the most extreme folly. But to apply ourselves to good things, and earnestly strive to excel in virtues, and to be subject to the laws of the Spirit, and with complete readiness to seek after the things of God, which are able to sustain us unto salvation—I will grant that this truly befits one who knows his own nature and is not ignorant that he has been made a rational creature after the Image of Him who created him. Therefore, as the Savior says somewhere, "Take no thought, what shall we eat? or, what shall we drink? or, what shall we wear?" but considering that the soul is more than food, and the body than clothing, let us think about how the more precious part of us may do well.

Something of this sort doth Paul teach us expanding the discourse universally and more generally, saying, He that soweth to his flesh shall of the flesh reap corruption, but he that soiveth to the Spirit shall of the Spirit reap life everlasting. For he says that they sow to the flesh who giving as it were full rein to the pleasures of the flesh, advance at full speed to whatever they will, by no means distinguishing what is profitable for them from what is hurtful and injurious, nor in any way accustomed to approve what seems good unto the Law-giver, but heedlessly hurried off to that alone which is pleasant and agreeable, and preferring nothing to things seen. Again he affirms that they sow to the Spirit, who expend the whole aim of their mind on those things wherein the Holy Ghost willeth us to excel, employing a mind so intense toward the cultivation of good things, that, did not voice of nature not to be disregarded constrain them to minister needful food to the flesh, they would not endure to descend even to this. I think then that we ought to take no forethought whatever for the flesh for the lusts thereof, but rather to apply ourselves to what is most needful, and to be zealous in practising those things, which bring us to the everlasting and Divine Life. For admiration for the delights of the body, and the esteeming nothing better than the superfluities of the belly, is truly brutish and akin to the extremest folly. But to apply ourselves to good things, and earnestly to strive to excel in virtues, and to be subject to the laws of the Spirit, and with all readiness to seek after the things of God, which are able to support us unto salvation:—-I will grant that this truly beseemeth him who knoweth his own nature, and is not ignorant that he hath been made a reasonable creature after the Image of Him that created him. Therefore as the Saviour somewhere saith, Take we no thought, what shall we eat? or, what shall we drink? or, wherewithal shall we be clothed? but considering that the soul is more than meat, and the body than raiment, let us take thought how the more precious part of us may do well.

Even if the body does well and grows fat from a constant stream of pleasures, it will not benefit the wretched soul. On the contrary, it will cause the soul great harm. For the soul will go to the everlasting fire, since those who have done no good must necessarily be punished for it. But if the body has been restrained by proper reason and brought under the law of the Spirit, both body and soul must certainly be saved together. It is therefore completely absurd that we should take such care for the flesh, which lasts only for a time and will soon perish, that we think it should lack nothing it desires, while we care for the soul only as an afterthought or as if it were worthless. Yet I think we ought to devote ourselves all the more to caring for the soul, since it is more valuable than the body. For by truly preferring what is superior in the comparison to what is inferior, and by casting a just vote in this matter, we will become holy and wise judges, and will not award the prize of right reasoning to anyone else but will place it on our own heads. Let us then, as the Saviour says, labor not for the food which perishes, which when it has passed into the stomach and deceived the mind with the slightest pleasure for only a very short time, goes out into the sewer and is expelled from the body. But the spiritual food which strengthens the heart keeps a person for everlasting life, which Christ also promises to give us, saying, which the Son of Man shall give to you. In this he joins together the human with the Divine and connects the whole mystery of the economy with the Flesh in its proper order. But I think he is hinting at the Mystic and more Spiritual Food, by which we live in Him, sanctified in body and soul. But we will see Him speaking more plainly about this later. This discussion must be reserved for its proper time and place.

For though the body do well, and be fat with succession of delights, it will not profit the miserable soul; but on the contrary, will work it much harm. For it will depart into the everlasting fire, since they who have wrought no good, must needs undergo punishment for it: but if the body have been bridled with due reason, and brought under the law of the Spirit, both must surely be saved together. It is then most absurd, that for the flesh we should so take thought, which is but for a time and even now shall perish, as to think that it ought not to lack any one thing which it loves: and to take care for the soul, by way of appendix, or as though it were nothing worth; albeit I think we ought to apply ourselves so much the rather to cares for the soul, as it is of more value than the body. For so of a truth preferring what surpasses in the comparison to what is inferior, and giving a just vote in this matter, we shall become holy and wise jurors, and not bestow upon any other the palm of right reasoning, but rather shall put it upon our own heads. Let us then, as the Saviour saith, labour not for the meat which perisheth, which when it hath passed into the belly, and for a very little while deluded the mind with pettiest pleasure, goeth out into the draught, and is conveyed forth again from the belly. But the spiritual food which strengthened the heart, keepeth the man unto life everlasting, which also Christ promiseth to give us, saying, Which the Son of Man shall give unto you; at once knitting the human with that which is Divine, and connecting the whole mystery of the economy with Flesh in its order. But He hints, I suppose, at the Mystic and more Spiritual Food, whereby we live in Him, sanctified in body and soul. But we shall see Him speaking more openly of this hereafter. The discourse then must be kept for its fit time and place.

which the Son of Man will give to you, for the Father, God, has sealed Him.

which the Son of Man shall give unto you: for Him the Father sealed, God.

As God, He was well aware of the accusations that would come from Jewish foolishness, and He knew the reasons why they were often foolishly angry. He knew they would argue among themselves, looking only at the flesh and not recognizing God the Word within it: "Who is this person claiming God-befitting words? For who can give people food that preserves them for everlasting life? Such a thing is completely foreign to human nature and belongs to Him alone who is God over all." Therefore the Savior defends Himself in advance and uses timely arguments to expose the shame of their expected shameless talk. He says that the Son of Man will give them the food that nourishes them for everlasting life, and immediately declares that He is sealed by the Father. "Sealed" here means either anointed (for whoever is anointed is sealed), or it shows that He has been formed by nature according to the Father. It is as if He said: I am not unable to give you food that endures and brings you to everlasting life and delight. For though I appear as one of you—that is, a man with flesh—yet I was anointed and sealed by God the Father as an exact likeness of Him. For you will see that He is in Me, and I in turn am in Him naturally, even though for your sake I was born as a man from a woman, according to the ineffable order of the economy. For I can do all things with God-befitting authority and do not fall short in any way of the power inherent in My Father. And though God the Father gives you the spiritual food that preserves you for everlasting life, it is clear that the Son will also give it, even though made in flesh, since He is His exact image. The likeness in everything is understood not according to the features of flesh, nor anything conceived in bodily form, but in God-befitting glory and equal power and royal authority. But we must note again that when He says the Son of Man will give the God-befitting things and that He has been sealed as the image of God the Father, He does not tolerate the division of those who separate the temple from the Virgin from the true Sonship, but defines Himself and wants to be understood as One. For Christ over us is truly One, wearing as royal purple His own robe—I mean His human body, or His temple consisting of soul and body—since Christ is also One from both.

He was not ignorant, as God, of the charges that would result from Jewish folly, nor of the reasons why they were often foolishly enraged. He knew that they would reason in themselves, looking to the flesh alone, and not conceiving of God the Word therein, Who is This That seizeth upon God-befitting words? for who can give unto men food that keepeth them unto everlasting life? for wholly foreign to man's nature is such a thing, and it beseemeth Him Alone Who is God over all. The Saviour therefore defends Himself beforehand, and by seasonable arguments, shames their looked-for shameless talk. For He says that the Son of Man will give them the food which nourisheth them unto everlasting life, and immediately affirmed that He is sealed by the Father. Sealed again is either put for anointed (for he who is anointed is sealed), or as shewing that He has been by Nature formed unto the Father. Just as if He had said, I am not unable to give you food which endureth and bringeth up unto everlasting life and delight. For though I seem as one of you, that is Man with flesh, yet was I anointed and sealed by God the Father unto an exact Likeness with Him. For ye shall see (He saith) that He is in Me, and I again in Him Naturally, even though for your sakes I was born Man of a woman, according to the Ineffable order of the economy. For I can do all things in God-befitting Authority and do not in any way come short of the Might inherent in My Father. And though God the Father giveth you the Spiritual Food, which preserveth unto everlasting life, it is clear that the Son too will give it, even though made in Flesh, since He is His Exact Image; the Likeness in every thing being conceived, not after the lineaments of flesh, nor yet ought conceived of in bodily form, but in God-befitting glory and Equal Power and royal Authority. But we must observe again, that when He says that the Son of Man will give the things God-befitting and that He hath been sealed unto the Image of God the Father, He endureth not the division of him that separateth the Temple of the Virgin from the true Sonship, but defines Himself and willeth to be conceived of again as One. For One in truth over us is Christ, bearing as it were the royal purple His Own Robe, I mean His Human Body, or His Temple, to wit of Soul and Body; since One too of Both is Christ.

But, most excellent sir, the opponent of Christ will say again: give truth the power to overcome; do not deal cleverly with this statement, dishonorably twisting it in whatever direction you wish. Look, they say, this clearly proves that the Son is not of the ousia of the Father, but rather a copy of His ousia. Suppose something like what we are saying: A seal or signet impressed on wax, for example, or any other material suitable to receive it, engraves only a likeness of itself and is then taken away again by the one who pressed it, having lost no part of itself. In the same way, the Father, having imposed and imprinted Himself wholly upon the Son in some manner through a most accurate likeness, surely has no part of His ousia from Himself in the Son, nor is the Son conceived of as having anything from that ousia, but is merely an image and accurate likeness.

But, most excellent sir, will the Christ-opposer again say, give the truth the power of overcoming: deal not subtilly with the saying, dishonourably turning it about, whithersoever thou wilt. Lo clearly hereby is the Son proved to be not of the Essence of the Father, but rather a copy of His Essence. Suppose some such thing (say they) as we say: A seal or signet impressed on wax, for example, or any other matter fit to receive it, and engraving a likeness only of itself, is taken away again by him who pressed it on, having lost no part of itself: so the Father, having imposed and imprinted Himself Wholly upon the Son in some way by a most accurate Likeness, from Himself hath He surely no part of His Essence, nor is conceived of as therefrom but a mere image and accurate likeness.

Let the one who is eager for knowledge see that our opponent is now attacking us like a serpent, raising his head high and filled with poison. But He who shatters the heads of the Dragon will shatter this one too, and will give us power to escape his many-sided obstinacy. So let him tell us—this person who has just been shouting terrible words at us—doesn't a seal or signet, which might be made of wood or iron or gold, certainly seal with some impress those things it touches, and won't it exist and be conceived of as a seal apart from the impress? But I suppose that even one of our opponents, forced by reason toward the very truth against his will, would confess that it will certainly seal with an impress, and without an impress, according to sound reasoning, not at all. Since then, as the Divine Scripture testifies to us, the Son is the Impress of the Person of God the Father, in that He is in It and of It by physis, upon what is He Himself impressed, or through whom else will the Father seal His Own Impress? For no one will say that the Father is not altogether in God-befitting Form, which is the Son, the Form of Him who begot Him. If anyone beholds Him spiritually, it is clear that he will see the Father. Therefore He says that He too is in Him naturally, even though He may be conceived to be of Him by reason of His Own Existence—just as brightness, for instance, is in the brightening and of the brightening, and something different according to the mode of conception, and again not different when viewed in relation to it, because it is said to be of it and again in it. And I suppose these things are not considered in the way of division and complete essential partition, for they are inherent through identity of ousia in those things from which they come, and of which they are believed to be, extending forth according to conceptual expression to something else of their own, yet not separate. The Word of the Essence of the Father, not bare Word nor without Flesh, is sealed then by the Father. Rather, through Him are sealed those things which are brought to likeness with God, as far as possible, as we understand in what certain people say: "The light of Your Countenance was marked upon us, O Lord." For he says that the Countenance of God the Father is the Son, who is again the Impress, but the light of it is the grace which through the Spirit passes through to the creation. By this we are remolded unto God through faith, receiving through Him as with a seal the conformation to His Son, who is the Image of the Father, so that our being made after the Image and Likeness of the Creator might be well preserved in us. But since the Son is confessedly the Countenance of God the Father, He will surely be the Impress too with which God seals.

Let him that is zealous for knowledge see that now too is our opponent darting on us, like a serpent, and rears aloft his head surcharged with venom: but He Who shattereth the heads of the Dragon, will shatter it too, and will give us power to escape his manifold stubbornness. Let him then tell us, who has just been dinning us with dreadful words, Does not the seal or signet, which is made (it may be) of wood or of iron or of gold, full surely seal with some impress those things whereon it comes, and will it not be and be conceived of as a seal apart from the impress? But I suppose that any one of our opponents too, even against his will constrained by fitness unto the very truth would confess that it will by all means seal with an impress; and without an impress, according to fair reasoning, not at all. Since then, as the Divine Scripture testifieth to us, the Son is the Impress of the Person of God the Father, in that He is in It and of It by Nature, whereupon is Himself impressed, or through whom else will the Father seal His Own Impress? For no one will say that the Father is not altogether in God-befitting Form, which is the Son, the Form of Him That begat Him; Whom if any behold spiritually, it is manifest that he will see the Father. Wherefore He says that He too is in Him Naturally, even though He be conceived to be of Him by reason of His Own Existence: as the brightness for instance, is in the brightening and of the brightening, and something different, according to the mode of conception, and again not different, as viewed in relation to it, because it is said to be of it, and again in it. And not I suppose in the way of division and complete essential partition are these things considered of: for they are inherent in respect of identity of essence in those things whence they are, and of which they are believed to be, tending forth according to expression in idea to something else, of their own, yet not separate. The Word of the Essence of the Father, not bare Word, nor without Flesh, is sealed then by the Father, yea rather through Him are sealed those things which are brought to likeness with God, as far as can be, as we understand in that which certain say, The light of Thy Countenance was marked upon us, O Lord. For he says that the Countenance of God the Father, is the Son, Which is again the Impress, but the light thereof is the grace which through the Spirit passeth through unto the creation, whereby we are remoulded unto God through faith, receiving through Him as with a seal, the conformation unto His Son, Who is the Image of the Father, that our being made after the Image and Likeness of the Creator, might be well preserved in us. But since the Son is confessedly the Countenance of God the Father, He will surely be the Impress too with which God seals.

Yes, our opponent says, we believe that God seals the saints through the Spirit, but the things you are bringing forward have no place in the present question. Therefore we will recapitulate and say: The seal, whether of iron or perhaps gold, impresses its own likeness on the material it touches, losing nothing of itself, but only by the action of being pressed does it mark the things that receive it. In the same way, we hold that the Son has been sealed by the Father, not having anything of His ousia but possessing merely an accurate likeness of it, and being Other than He, as the image is to the archetype.

Yea (says our opponent) we believe that God through the Spirit seals the Saints, but the things that you are bringing forward have no place in the present question. Wherefore we will recapitulate and say, The seal supposed to be of iron, or may be gold, impresses its own likeness on the matter whereon it comes, losing nothing of its own, but by the operation only of its being pressed on does it mark the things that receive it: thus do we hold that the Son has been sealed by the Father, not having ought of His Essence but possessing merely an accurate likeness thereof, and being Other than He, as the image to the archetype.

What boundless foolishness and dangerous arrogance! How easily you have forgotten what we just discussed. We said that the Son is the Impress of the Father, and that someone other than the Son is sealed with Him, not the Son Himself—otherwise He would be thought to be His own Impress. But you, having failed to properly reject our argument on this point, are not ashamed to attribute to Him a likeness that consists only in operation. According to you, then, the Son will be God only in image, and not at all by physis, but merely because He was fashioned and well-formed after the Likeness of the One who begot Him—perhaps no longer even of the One who begot Him, for it is time you also remove the begetting on these grounds. In fact, you must do so even if you don't want to. We have already spent much argument on the necessity of believing that the Son is begotten of the Father, or we will do so in the proper place. But it would be better to proceed to the matter at hand, posing this question to those who are accustomed to shameless talk without restraint: Will they not surely say that what is given can also be taken away, and confess that what is added can also be completely lost? For doesn't it sometimes happen that everything which is not firmly rooted in someone by nature is rejected? This is obvious, even if some of them won't admit it. Then at some point, according to the logic of possibility, the Son will be stripped of His Likeness. For He was sealed (as you say) by the mere Operation of His Father upon Him, not having the stability that comes from natural endowments, but conceived of and existing wholly other than His Father and completely severed from His ousia. You did very well indeed, foreseeing matters through most cunning reasoning, when you protected the Father by saying that He gives nothing of Himself to the Son except granting Him Likeness only, lest any passion should be conceived of as affecting Him. For this is your foolish mystery. Apparently you were ignorant that God the Father, who does all things without passion, will also beget without passion, and is superior to fire (for the argument brings us down to this necessity), which without passion or bodily division begets the burning that comes from it. Let those who are zealous only for fantasies hear this, those who consider unrestrained blasphemy not an unholy thing but rather a virtue: if they say that the Son is associated with the Father only in the property of likeness, He will not remain in secure possession of good things, but will completely risk His being God by physis, and will, in possibility at least, admit of change for the worse. For to that governor of Tyre were also spoken words which reason compels us to attribute to the person of the devil: "You are the seal of the likeness." But the one to whom that speech is addressed is found to have fallen from the likeness. You see clearly from such examples that merely being in the likeness of God provides no security for unmoved stability in spiritual matters, nor does having been properly sealed unto the physis of the Maker suffice for perfect endurance in the good things in which they exist. For they too fall and are hurled headlong, often changing into a worse state of mind than they had at the beginning. According to this argument, then, it is possible that the Son, attaining Likeness with the Father through sameness of work only and not firmly fixed by the prop of physis, but having His stability in the mere movements of His own will, should undergo change—or, even if He does not suffer it, His not suffering it would be the result of admirable purpose rather than the steadfastness of native stability as God.

O boundless folly, and perilous conceit! how easily hast thou forgotten those things just now gone through. For we said that the Son was the Impress of the Father, and that with Him was sealed other than He, and not Himself, lest He be thought to be His Own Impress. But thou, having not rightly spurned our argument hereon, dost not blush to put about Him a likeness of operation only. In image only then will the Son be God according to you, and by Nature not at all, but merely in that He was fashioned and well formed after the Likeness of Him That begat; haply no longer of Him That begat: for it is time that ye should on these accounts take away the begetting also, yea rather there is every need even if ye will it not. On the duty of believing that the Son is begotten of the Father, we have already expended much argument, or shall do so in its place. But it were more fitting that we should proceed to the matter in hand, putting forward to those who are accustomed unrestrainedly to shameless talk the question, Will they not surely say that that which is given may also be taken away, and confess that that which is added can altogether be also lost? for does it not at some time happen that every thing is rejected, which is not firmly rooted in any by nature? It is evident, even should any of them not assent thereto. Some time then or other, according to the argument of possibility, the Son will be bereft of His Likeness. For He was sealed (as ye say) by the mere Operation of His Father upon Him, not having the stability that'is of natural Endowments, but conceived of and existing wholly other than His Father, and completely severed from His Essence. Doing then very excellently and fore-seeing matters by most cunning reasoning did ye secure the Father, by saying that He gives nought of Himself to the Son, save that He vouchsafes Him Likeness only, lest ought of passion should be conceived of as about Him. For this is your foolish mystery. For belike ye were ignorant that God the Father Who doeth all things without passion, will also beget without passion, and is superior to fire (for the argument brings us down to this necessity) which without passion or corporeal division, begets the burning which is of it. Let those then hear who are zealous in fancies only, and account unrestrained blasphemy to be not an unholy thing, but rather a virtue, that if they say that the Son is classed with the Father, in the propriety of likeness alone, He will abide in no secure possession of good things, but will wholly risk His being by Nature God, and will in possibility at least, admit of change for the worse. For there was said to that governor of Tyre too, words which reason necessitates us to attribute to the person of the devil, Thou art the seal of the likeness: but he to whom that speech is addressed, is found to have fallen from the likeness. Thou seest then, and clearly too, by such instances, that the mere being in the likeness of God is no security for an unmoved stability in things spiritual, nor yet does it suffice to perfect endurance in the good things in which they are, to have been duly sealed unto the Nature of the Maker. For they too fall, and are borne headlong, oft-times changing into a worse mind, than they had at the beginning. It is then possible, according to this argument, that the Son, attaining to Likeness with the Father by sameness of work only, and not firm fixed by the prop by Nature, but having His stability in the mere motions of His Own Will, should undergo change, or, though He do not suffer it, should find the not so suffering the result of admirable purpose, and not rather the steadfastness of Native stability, as God.

What then, distinguished gentlemen, is the Son no longer truly God? And if according to you He is found to be so, why do we worship Him? Why is He glorified together with God the Father? Why is He carried as God upon the highest Powers? Are the Holy Seraphim themselves also ignorant among us, so that they greatly err from what is fitting by glorifying Him who is not God by physis? They seem to err in calling Him who is honored with equal honor Lord of Sabaoth. Or shall we not say that the highest Powers, Principalities, Thrones, Dominions, and Lordships attempt, according to their ability, to appear conformed to God? For if such a small earthly creature in respect to that creation—I mean man—is honored with such beauty, what reason does one have for not fully thinking that far better things are allotted to those who are far better than we? How then do they both call Him Lord of Sabaoth and stand around as a guard, ministering to the King of the universe? Why does He sit with the Father, and that on His Right Hand, the bondservant with the Lord, the creature with the Creator? For is it not more fitting to bring that which through attention and vigilance is free from passion and perfect to the level of created things rather than to God by Essence who has naturally the inability to suffer? But this is obvious, even though they do not confess it. Who then will endure these babblers, or how will they not reasonably hear: Woe to those who are drunk without wine?

What then, most noble sirs, is the Son no longer God in truth? And if according to you, He is so found, why do we worship Him? why is He co-glorified with God the Father? why is He borne, as God, upon the highest Powers? Are then with us the Holy Seraphim themselves too ignorant that they do greatly err from what is fit, in glorifying Him Who is not by Nature God? They err, it seems, in calling Him Who is honoured with equal honour Lord of Sabaoth. Or shall we not say, that the highest Powers, Principalities Thrones and Dominions and Lordships, essay, after their power, to appear conformed to God? For if the so small animal of the earth, in respect of that creation, I mean man, be honoured with such beauty, what reason has one not for fully thinking, that to them who are far better than we, far better things are allotted? How then do they both call Him Lord of Sabaoth, and stand around as a guard, as ministering to the King of the universe? why sitteth He with the Father, and that on His Right Hand, the bond with the Lord, the creature with the Creator? For is it not fitter to bring that which by means of heed and wariness is free from passion and perfect, to the level of things originate rather than of God by Essence Who hath Naturally the inability to suffer? But it is manifest, though they confess it not. Who then will endure these babblers, or how will they not with reason hear, Woe to them that are drunken without wine?

But perhaps they will be ashamed of the absurdities of such arguments and will turn to this instead, saying that the Son was sealed by the Father into a most exact likeness and is unchangeable in physis, even though He is not from the Father.

But perchance they will Be ashamed of the absurdities of such arguments, and will betake themselves to this, and say, that the Son was sealed by the Father unto a most accurate Likeness, and is Unchangeable in Nature, even though He be not from the Father.

How then, tell me, will that which is not of God by nature bear His attribute, and how will that which did not proceed from Him in the true manner of generation still share essentially in the excellences of the Divine essence? For it is, I suppose, clear and agreed by everyone that the properties of the Godhead are completely unattainable by created nature, and that the qualities belonging to It by nature will not exist in anything else in an equal and exact manner. For example, immutability exists in God naturally; in us it certainly does not, but a kind of stability makes us similar to this through care and vigilance that keeps us from readily pursuing things we ought not. But if it were possible, according to their view, for any of the divine attributes to exist in anyone who is not of the divine nature essentially, and for these attributes to exist in him as they are in God, what (tell me) is to prevent all God-befitting things from eventually coming down even upon those who are not gods by nature? For if one of them finds place without hindrance (I mean immutability), there will be room for the rest as well, and what follows? Utter confusion. For will not the superior pass below, and the inferior mount up into the highest place? And what is there yet to hinder even the Most High God from being brought down to our level, and us from being gods even as the Father, when there is no longer any difference seen intervening, if the qualities that belong to God alone pass to us and exist in us naturally? And since God the Father contains in Himself alone, as it seems, those properties by which we should be as He is, we have remained human, and the angels likewise with us what they are, not mounting up to That which is above all. For if God should reveal Himself not jealous by putting His own attribute into the power of all, surely there would be many who were gods by nature, able to create earth and heaven and all the rest of creation. For once the excellences of Him who is by nature the Creator have passed on, how will they not be as He is? Or what prevents that which is radiant with equal goods from appearing in equal glory? But the one who opposes God surely sees completely how great the multitude of strange ideas that is heaped up on us from this, and cries out against the false teaching in him. The Godhead then will remain in Its own nature, and the creature will partake of It through spiritual relationship, but will never mount up to the dignity that unchangeably belongs to It. But with our argument arranged this way, we shall find that immutability exists essentially in the Son. He is therefore God by nature, and necessarily of the Father, lest anything that is not of Him by nature should reach an equal dignity of Godhead.

How then, tell me, will that which is not of God by Nature, bear His Attribute, and that be found not without share-essentially of the Excellences of the Divine Essence, which proceeded not therefrom, after the true mode of generation? For it is, I suppose, clear and confessed by all, that the Properties of the Godhead are wholly unattainable by the created nature, and that the qualities belonging to It by Nature will not exist in ought else that is, in equal and exact manner: as for example, Immutability is in God Naturally; in us by no means so, but a kind of stability likens us thereto, through heed and vigilance not suffering us readily to go after those things which we ought not. But if it were possible, that according to them, ought of Divine Attributes should be in any who is not of the Divine Nature Essentially, and that they should be so in him as they are in It; what (tell me) is to prevent all things God-befitting from at length coming down even upon those who are not by nature gods? For if one of them unhindered finds place (I mean Immutability) there will be room for the rest also, and what follows? utter confusion. For will not the superior pass below, and the inferior mount up into the highest place? And what is there yet to hinder even the Most High God from being brought down to our level, and us again from being gods even as the Father, when there no longer is or is seen any difference intervening, if the qualities which belong to God Only pass to us, and are in us naturally? And since God the Father contains in Himself Alone, as it seems, those Properties whereby we should be as He, we have remained men, and the angels likewise with us what they are, not mounting up to That which is above all. For if God should reveal Himself not Jealous, by putting His Own Attribute into the power of all, many surely would be those who were by nature gods, able to create earth and heaven and all the rest of the creation. For the Excellencies of Him Who is by Nature the Creator having once passed on, how will not they be as He is? or what prevents that which is radiant with equal goods from appearing in equal glory? But the God-opposer surely sees completely, how great the multitude of strange devices which is hence heaped up upon us and exclaims against the mislearning that is in him. The Godhead then will remain in Its Own Nature, and the creature will partake of It through spiritual relationship, but will never mount up unto the Dignity that unchangeably belongs to It. But our argument being thus arranged, we shall find that Immutability exists Essentially in the Son: He is then God by Nature, and of necessity of the Father, lest ought that is not of Him by Nature should reach to an equal dignity of Godhead.

But since they present to us as an undeniable argument their claim that the Son is other than the Father, as Image to archetype, and through this clever reasoning think to separate Him from the ousia of the One who begat Him, they will be caught in no small foolishness, having framed their assertion to no useful purpose and with no real power to accomplish what they intend. For what are they pointlessly struggling to achieve, or how can they separate the Son from the Father based solely on the distinctness of His own Being? For the fact that He exists as a distinct hypostasis does not (I suppose) prove that He is different from the ousia of the One who begat Him. For He is admittedly of the Father, as being from His ousia; He is also in the Father, by reason of His being in Him by physis; and you will hear Him say, at one time, I proceeded forth from the Father, and am come, and at another time, I am in the Father and the Father in Me. For He will not withdraw into a hypostasis wholly and completely separated, since the Holy Trinity is understood as being in One Godhead; but being in the Father, in manner or position undivided as to consubstantiality, He will be understood as likewise being of Him, according to the Procession which ineffably manifests Him with respect to shining forth. For He is Light of Light. Therefore in the Father and of the Father, both undivided and distinct, in Him as Impress, but as Image to Archetype He will be understood in His Own hypostasis. But we will not simply discuss this, but will confirm it by example from the Law, fortifying on all sides the force of truth against those who think otherwise.⁴

But since they hold out to us as an incontestable argument their saying that the Son is other than the Father, as Image to archetype, and through this subtlety think to sever Him from the Essence of Him That begat Him, they shall be caught in no slight folly, and to have studied their assertion to no purpose, of any force in truth to accomplish fairly what they have at heart. For what further are they vainly contending for, or whence do they from only the distinctness of His own Being, sever the Son from the Father? For the fact that He exists Personally does not (I suppose) prove that He is diverse from the Essence of Him who begat Him. For He is confessedly of the Father, as being of His Essence; He is again in the Father, by reason of His being in Him by Nature; and you will hear Him say, at one time, I proceeded forth from the Father, and am come, again at another time, I am in the Father and the Father in Me. For He will not withdraw into a Personality wholly and completely separated, seeing that the Holy Trinity is conceived of as being in One Godhead; but being in the Father, in mode or position undivided as to consubstantiality, He will be conceived of as likewise of Him, according to the Procession which ineffably manifesteth Him in respect of beaming forth. For He is Light of Light. Therefore in the Father and of the Father, alike Undivided and separate, in Him as Impress, but as Image to Archetype will He be conceived of in His Own Person. But we will not simply discourse concerning this, but will confirm it by example from the Law, on all sides fortifying the force of truth against those who think otherwise.⁴

The Law instructed the children of Israel that every man should give a ransom for his poll of half a didrachm. But one stater contains a didrachm. Yes, and in this was also prefigured Christ Himself, who offered Himself for all, as a Ransom to God the Father on behalf of all. He is understood in the one drachma, but not separately from the other, because in the one coin, as we said before, two drachmae are contained. In this way both the Son may be conceived of in relation to the Father, and again the Father in relation to the Son—Both in One Nature, but Each distinct in His own part, as existing in His own hypostasis, yet not wholly severed, nor One apart from the Other. And just as in the one coin were two drachmae having equal bulk with one another, and in no way one less than the other, so you should conceive of the in-no-way-differing ousia of the Son in relation to God the Father, and again of the Father in relation to the Son, and you will at length receive wholesome doctrine on all points spoken of concerning Him.

The Law then appointed to the children of Israel to give to every man a ransom for his poll, half a didrachm. But one stater contains a didrachm. Yea and herein again was shadowed out to us Christ Himself, Who offered Himself for all, as by all, a Ransom to God the Father, and is understood in the one drachma, but not separately from the other, because that in the one coin, as we said before, two drachmae are contained. Thus may both the Son be conceived of in respect of the Father, and again the Father in respect of the Son, Both in One Nature, but Each Separate in part, as existing in His own Person, yet not wholly severed, nor One apart from the Other. And as in the one coin were two drachmae, having equal bulk with one another, and in no ways one less than the other; so shalt thou conceive of the in nought differing Essence of the Son in respect of God the Father, and again of the Father in respect of the Son, and thou shalt at length receive wholesome doctrine upon all points spoken of concerning Him.

Not of good purpose is the enquiry, nor does the question proceed from a desire for knowledge on their part, as one might suppose, but rather results from exceeding arrogance. For as if they would deign to learn nothing beyond what they already knew, they practically say something like this: "The writings of Moses are sufficient for us, good Sir. We know as much as we need about the things at which someone skillful in the works of God ought to aim. What new thing will You supply in addition to those things that were appointed at that time? What strange thing will You teach that was not shown to us before by the divine words?" The enquiry, then, is rather one of foolishness than really of a studious will. You have something of this kind in blessed Matthew too. For a certain young man, overflowing with not the most easily-gotten abundance of wealth, was suggesting that he would enter upon the proper service of God. When he came to Jesus, he eagerly enquired what he should do in order to be found an heir of everlasting life. To him the Lord said, "You surely know the commandments: Do not kill, Do not commit adultery, Do not bear false witness," and the like. But he, as if lacking none of these things, or even not accepting an exposition of teaching that fell far short of his existing practice, says, "All these things I have kept from my youth up; what do I still lack?" What he did in joining haughtiness to ignorance in his question, "What do I still lack?"—the same these people also do through their excessive arrogance and self-conceit, saying, "What shall we do, that we might work the works of God?"

Not of good purpose is the enquiry, nor yet as one might suppose does the question proceed from desire of knowledge on their part, but is rather the result of exceeding arrogance. For as if they would deign to learn nought beyond what they knew already, they well nigh say something of this sort, Sufficient, good Sir, to us are the writings of Moses: we know as much as we need of the things at which he who is skilful in the works of God ought to aim. What new thing then wilt Thou supply, in addition to those which were appointed at that time? what strange thing wilt Thou teach, which was not shewn us before by the Divine words? The enquiry then is rather of folly, than really of a studious will. You have something of this kind in blessed Matthew too. For a certain young man, overflowing with not the most easily-gotten abundance of wealth, was intimating that he would enter upon the due service of God. When he came to Jesus, he eagerly enquired what he should do, that he might be found an heir of everlasting life. To whom the Lord saith, Thou knowest surely the commandments, Do not kill, Do not commit adultery, Do not bear false witness, and the like. But he, as lacking none of these things, or even not accepting an exposition of teaching which fell far short of his existing practice, says. All these things have I kept from my youth up, what lack I yet? what then he did joining haughtiness to ignorance in his question, what lack I yet, the same do these too through their over much arrogance alike and self-conceit, saying, What shall we do, that we might work the works of God?

A humble attitude is a good thing, and it is the mark of a noble soul to entrust to one's teachers the thorough understanding of what is beneficial, and to submit to the lessons they consider right to teach, since they possess superior knowledge. For how can teachers be accepted as teachers at all if they do not have greater understanding than their students possess, since the students' progress will hardly reach beyond the level of their teachers' knowledge, according to the Savior's words, "The disciple is not above his Master," and "It is enough for the disciple that he be as his Master"?

A good thing then is a low conceit, and it is the work of a noble soul, to commit to her teachers the thorough knowledge of what is profitable, and so to yield to their lessons, which they think it right to instil, seeing they are superior in knowledge. For how shall they be accepted at all as teachers, if they have not superiority of understanding above what the mind of their pupils hath, since their advance will scarcely end at the measure of their masters' knowledge, according to the word of the Saviour, The disciple is not above his Master, and, It is enough for the disciple that he be as his Master?

The Lord attacks the foolishness of those asking questions most severely, though still secretly and obscurely. If someone looks only at the plain meaning of the words, they would think Jesus was commanding them nothing more than to believe in Him. But if they examine the purpose of the words, they will see they point to something else. He shapes His speech perfectly to match the foolishness of those questioning Him. For they, as if they had learned well enough through the Law how to do what pleases God, blasphemously ignore our Savior's teaching by saying, "What shall we do to work the work of God?" But He needed to show them that they were still very far from the worship most pleasing to God, and that they knew nothing of the true good things, since they clung to the letter of the law and had their minds filled with mere types and forms. Therefore He says with great emphasis, setting the fruit of faith against the worship of the Law: This is the work of God, that you believe in Him whom He sent. That is, it is not what you supposed, He says, when you looked only at the types. But know this, even if you refuse to learn it: the Lawgiver took no pleasure in your sacrifices of oxen, nor do you need to sacrifice sheep, as if God wanted and demanded this. For what value has frankincense, even though it rises in the air as fragrant smoke? What profit will the goat bring, He says, or the expensive offerings of cinnamon? God does not eat the flesh of bulls, nor does He drink the blood of goats. He knows all the birds of the heaven, and the wild beasts of the field are with Him. But He has hated and despised your feasts, and will not smell your solemn assemblies, as He Himself says. Nor did He speak to your fathers about whole burnt offerings or sacrifices. Therefore this is not the work of God, but rather this: that you should believe in Him whom He sent. For truly, salvation through faith is better than the legal and typical worship, and the grace that justifies is better than the commandment that condemns.

Most severely doth the Lord, even though secretly as yet and obscurely, attack the folly of the questioners. For one would suppose, looking merely at the simple meaning of the words, that Jesus was commanding them nothing else, save to believe on Him: but on examining the intent of the words, he will see that they refer to something else. For full well does He arrange His discourse suitably to the folly of the questioners. For they, as though they learnt sufficiently through the Law how to work what was well-pleasing to God, blasphemously neglect the teaching of our Saviour, saying, what shall we do, that we might work the work of God? But it was necessary that He should shew them, that they were still very far removed from the worship most pleasing unto God, and that they knew no whit of the true good things, who cleaving to the letter of the law, have their mind full of mere types and forms. Therefore with some great emphasis does He say, opposing the fruit of faith to the worship of the Law, This is the work of God that ye believe on Him whom HE sent. That is, it is not what YE supposed (He says) looking to the types alone; but know ye, even though ye will not learn it, that the Lawgiver took no pleasure in your sacrifices of oxen, nor needest thou to sacrifice sheep, as though God willed and required this. For what is frankincense, though it curl in the air in fragrant steam, what will the he-goat profit (saith He) and the costly offerings of cinnamon? God eateth not the flesh of bulls, nor yet drinketh He the blood of goats: He knoweth all the fowls of the Heaven, and the wild beasts of the field are with Him. But He hath hated and despised your feasts, and will not smell in your solemn assemblies, as Himself saith: nor spake He unto your fathers concerning whole burnt offerings or sacrifices. Therefore not this is the tvork of God, but rather that, that ye should believe on Him whom He sent. For of a truth better than the legal and typical worship is the salvation through faith and the grace that justifieth than the commandment that condemneth.

The work of the pious soul, then, is faith directed toward Christ, and far more excellent is the zeal to become wise in the knowledge of Him than clinging to the typical shadows. You will also marvel at this: while Christ was accustomed to take no notice of those who questioned Him in order to test Him, He answers them this time economically (even though He knew they would gain nothing from it) to their own condemnation, as He says elsewhere too, "If I had not come and spoken to them, they would not have had sin; but now they have no excuse for their sin."

The work then of the pious soul is faith to Christ-ward, and more excellent far the zeal for to become wise in the knowledge of Him, than the cleaving to the typical shadows. You will marvel also at this besides: for whereas Christ was wont to take no notice of those who questioned Him, tempting Him, He answers this for the present economically (even though He knew that they would be nothing profited) to their own condemnation, as He says elsewhere too, If I had not come and spoken unto them, they had not had sin; but now they have no cloke for their sin.

They said to Him, "What sign do You perform then, so that we may see it and believe You? What work do You do? Our fathers ate the manna in the wilderness, as it is written, 'He gave them bread from heaven to eat.'"

30, 31 They said therefore unto Him, What sign doest THOU then, that we may see and believe Thee? what dost Thou work? our fathers ate the manna in the desert, as it is written, Bread from Heaven gave He them to eat.

The Jews' attitude gradually reveals itself, though it had been hidden and buried in less obvious arguments. For they were foolishly asking, "What shall we do that we might work the works of God?" as if, as we said before, they believed the commandment given through Moses was sufficient to lead them to all wisdom, by which they might know how to do what pleases God. But this goal of theirs was concealed, though now it is being uncovered and gradually emerging more clearly. For nothing is secret, as the Savior says, that shall not be made known. What then are they saying? "What sign do you show?" They say that blessed Moses was honored, and with good reason, since he was established as a mediator between God and man. And he also gave a sufficient sign, for all those who were with him ate the manna in the wilderness. But since you come to us claiming a position greater than his, and you do not hesitate to add to the things decreed long ago, with what signs will you give us proof, or what wonderful works will you show us to introduce yourself as the author of these newer teachings to us? This also proves our Savior's word to be true: for they are convicted by their own words of thinking they should seek him, not to admire him for the things he had worked in a manner befitting God, but because they ate the loaves and were filled. For they demand a sign from him, not just any sign, but one like what they thought Moses performed, when he fed the people who came out of Egypt in the wilderness with manna, not for one day but for forty whole years. For knowing nothing at all, it seems, of the mysteries in the divine Scriptures, they did not consider that it was fitting to attribute this marvelous work to the divine power that accomplished it, but very foolishly give Moses the credit for it. They therefore ask Christ for a sign equal to that one, showing no wonder at all at the sign that had been shown them for one day, even though it was great, but saying that the gift of food ought to be extended to them for a long time. For only then, they say, would he barely shame them into confessing and agreeing that the Savior's power was most glorious, and his teaching should therefore be received. It is clear, then, even though they do not say it in plain terms, that they completely disregard signs and, under the pretense of marveling at them, are eager to serve the impure pleasure of the belly.

The disposition of the Jews unveils itself by little and little, although, hidden and as yet buried in less overt reasonings. For they were saying in their folly, What shall we do that we might work the works of God? as if, as we said before, they held the commandment through Moses sufficient to conduct them to all wisdom, whereby they might know how to perform what was well-pleasing unto God. But their aim being such was concealed, but is now being unveiled, and by little and little comes forth more plainly. For nothing is secret, as the Saviour says, that shall not be made manifest. What then (are they saying) What sign shewest THOU? The blessed Moses was honoured (he says) and with great reason, he was set forth as a mediator between God and man. Yea and he gave too a sufficient sign, for all they that were with him ate the manna in the wilderness. But do THOU at length, since Thou comest to us in a position greater than his, and dost not shrink from adding to the things decreed of old, with what signs wilt Thou give us a warrant, or what of wondrous works dost Thou shewing us, introduce Thyself as the Author of more novel doctrines unto us? Hereby too is our Saviour's word shewn to be true: for they are convicted by their own words of thinking that they ought to seek Him, not to admire Him for those things which He had in God-befitting manner wrought, but because they did eat of the loaves and were filled. For they demand of Him a sign, not any chance one, but such as (they thought) Moses wrought, when not for one day, but for forty whole years, he fed the people that came out of Egypt in the wilderness, by the supply of manna. For, knowing nothing at all (it seems) of the Mysteries in the Divine Scriptures, they did not consider that it was fit to attribute the marvellous working hereunto to the Divine power which wrought it, but very foolishly crown the head of Moses for this. They therefore ask of Christ a sign equal to that, giving no wonder at all to the sign which had been shewn them for a day, even though it were great, but saying that the gift of food ought to be extended to them for a long time. For that even so hardly would He shame them into confessing and agreeing that most glorious was the Power of the Saviour, and His Doctrine therefore to be received. Manifest then is it even though they do not say it in plain terms, that they wholly disregard signs, and under pretext of marvelling at them, are zealous to serve the impure pleasure of the belly.

Jesus therefore said to them, "Truly, truly, I say to you, Moses has not given you the Bread from Heaven,

32 Jesus therefore said unto them, Verily, verily, I say unto you, not Moses hath given you the Bread from Heaven,

The Savior now sharply convicts them of lacking understanding and being extremely ignorant of what is in the writings of Moses. They should have known clearly that Moses was serving as a minister of God's work to the people, and likewise representing the children of Israel to God. He was not himself the one who performed any of the miracles, but rather a servant and assistant in those things which the Giver of all good things willed to do for the benefit of those who had been called out of slavery. What they were impiously thinking, Christ decisively cuts away—for how is it not full of both foolishness and impiety to attribute to the honor of men things that belong to and are fitting for the Divine Nature alone, rather than attributing them to it? And in depriving the priest Moses of credit for the miracle and removing it from his hand, it is (I suppose) clear that He instead attributes the glory of it to Himself together with the Father, even though He refrained from speaking more openly because His hearers were not yet instructed. For it was truly to be expected that they would become enraged, as if Moses were being insulted by such words, and would be stirred to uncontrolled anger, never asking what the truth was nor recognizing the dignity of the Speaker, but carelessly rushing to honor Moses alone—and unreasonably at that, since he was being compared with what surpassed him.

Now too does the Saviour most severely convict them of being without understanding, and exceedingly ignorant of what is in the Mosaic writings. For they ought to have known quite clearly that Moses was ministering the things of God to the people, and again those of the children of Israel to God, and was himself the worker in none of the miracles, but a minister rather and under-worker of those things which the Giver to them of all good things willed to do for the benefit of those who had been called out of bondage. What they then were impiously imagining, this Christ very resolutely cuts away (for to attribute things which befit and are due to the Divine Nature Alone, to the honour of men and not rather to It, how is not this replete with folly alike and impiety?) and in that He deprived the hierophant Moses of the miracle, and withdrew it out of his hand, it is (I suppose) manifest that He rather attributes the glory of it to Himself together with the Father, even though He abstained from speaking more openly, by reason of the uninstructedness of His hearers. For it was a thing truly not contrary to expectation, that they should rage, as though Moses were insulted by such words, and should be kindled unto intemperate anger, never enquiring what the truth was, nor recognizing the dignity of the Speaker, but heedlessly going about to only honour Moses, and not reasonably as it happened, when he was compared with what excelled him.

Let us learn, then, with better judgment and reasoning, to show respect toward our holy fathers and to give, as it is written, fear to whom fear, honor to whom honor (for we will not do wrong if we give what properly belongs to each person, since the spirits of the Prophets are subject to the Prophets). But when any discussion about our Savior Christ begins, then we must say, Who in the clouds can be compared to the Lord? Or who among the sons of the mighty can be likened to the Lord?

Let us learn then, with more judgment and reason, to practise respect towards our holy fathers and to render, as it is written, fear to whom fear, honour to whom honour (for we shall in no wise injure, if we render what fittingly belongs to each, since the spirits of the Prophets are subject to the Prophets) but when any discourse about our Saviour Christ is entered into, then we must needs say, Who in the clouds can be equalled unto the Lord? or who among the sons of the mighty shall be likened unto the Lord?

It was necessary not only to remove Moses from authority befitting God, according to their understanding, and to show that he was a minister of that miraculous work rather than the one who bestowed it, but also to diminish the wonder of that miracle and to show that it was nothing at all in comparison with the greater one. For imagine Christ calling out something like this: You consider the great things to be little and insignificant, sirs, and you have measured out the kindness of the Lord of all with the most narrow limits. For it is no small foolishness to suppose that the manna is the Bread from heaven, even though it fed only the race of the Jews in the wilderness, while there are countless other nations throughout the world. And you supposed that God wished to show a kindness so limited as to give food to only one people (for these were types of universal things, and in the partial gift there was a display of His general generosity, as if given as a pledge to those who first received it). But when the time of the Truth was at our doors, My Father gives you the Bread from heaven, which was foreshadowed to those of old in the gift of the manna. For let no one think, He says, that the manna was truly the Bread from heaven, but rather let him judge in favor of That which is clearly able to feed the whole earth and to give life in full to the world.

It was needful not only to remove Moses from God-befitting Authority, according to their conception, and to shew that he was a minister of that miraculous working, rather than the bestower of it, but also to lessen the wonder though miraculously wrought, and to shew that it was nothing at all in comparison with the greater. For imagine Christ calling out something like this, The great things, sirs, do ye reckon among the little and meanest, and the beneficence of the Lord of all ye have meted out with most petty limits. For with no slight folly do ye suppose that the manna is the Bread from heaven, although it fed the race alone of the Jews in the wilderness, while there are other nations besides without number throughout the world. And ye supposed that God willed to shew forth lovingkindness so contracted, as to give food to one people only (for these were types of universalities, and in the partial was a setting forth of His general Munificence, as it were in pledge, to those who first received it): but when the time of the Truth was at our doors, My Father giveth you the Bread from heaven, which was shadowed forth to them of old in the gift of the manna. For let no one think (saith He) that that was in truth the Bread from heaven, but rather let him give his judgment in favour of That, which is clearly able to feed the whole earth, and to give in full life unto the world.

He therefore accuses the Jew of clinging to the symbolic observances and refusing to examine the beauty of the Truth. For that was not, properly speaking, the manna, but the Only-Begotten Word of God Himself, who proceeds from the Essence of the Father, since He is by physis Life, and gives life to all things. For since He sprang from the Living Father, He also is by physis Life, and since the work of that which is by physis Life is to give life, Christ gives life to all things. For just as our earthly bread which comes from the earth does not allow the frail nature of flesh to waste away, so He too, through the operation of the Spirit, gives life to our spirit, and not only that, but also holds together our very body unto incorruption.

He accuses therefore the Jew of cleaving to the typical observances, and refusing to examine into the beauty of the Truth. For not that was, properly speaking, the manna, but the Only-Begotten Word of God Himself, who proceedeth from the Essence of the Father, since He is by Nature Life, and quickeneth all things. For since He sprang of the Living Father, He also is by Nature Life, and since the work of that which is by Nature Life is to quicken, Christ quickeneth all things. For as our earthly bread which is gotten of the earth suffereth not the frail nature of flesh to waste away: so He too, through the operation of the Spirit quickeneth our spirit, and not only so, but also holdeth together our very body unto incorruption.

Since our discussion has turned to the subject of manna, I think it would be appropriate for us to consider and say something about it as well, bringing forward from the Mosaic books themselves the specific passages written about it. By making the account as clear as possible, we will properly understand each of the things it signifies. Through all of this, we will show that the True Manna is Christ Himself, understood as given under the type of manna to the people of old by God the Father. The beginning of the scriptural passage about this says: On the fifteenth day of the second month after their departure from the land of Egypt, the whole congregation of the children of Israel were grumbling against Moses and Aaron, and the children of Israel said to them, Would to God we had died, struck down by the Lord in the land of Egypt, when we sat by the flesh pots and ate bread until we were full, for you have brought us out into this wilderness to kill this whole assembly with hunger. The historical account is clear and very straightforward, and I don't think it needs any explanation to understand the obvious meaning, but we will discuss it while focusing only on the spiritual meaning. The children of Israel, while still in the land of the Egyptians, were keeping their feast to Christ in a typical way by divine command, and having eaten their supper of the lamb, they barely escaped the tyranny of Pharaoh's rule and threw off the unbearable yoke of slavery. Then, after miraculously crossing the Red Sea, they entered the wilderness, and there, suffering from hunger, they craved meat to eat and were pulled back toward their usual desire for food. So they began grumbling against Moses and fell into regretting the free gift from God when they should have given abundant thanks for it. Egypt, then, represents darkness and signifies the condition of this present life and the worldly state, in which we are enrolled as in some nation, serving a bitter slavery there, doing nothing at all for God but fulfilling only the works most pleasing to the Devil, and rushing toward the pleasures of impure flesh, like clay or filthy mud, enduring miserable toil that is unpaid and profitless, and pursuing a wretched love of pleasure.

But since our meditations have once got upon the subject of manna, it will not be amiss (I think) for us to consider and say some little on it also, bringing forward out of the Mosaic books themselves severally the things written thereon. For thus having made the statement of the matter most clear, we shall rightly discern each of the things signified therein. But we will shew through them all, that the Very Manna is Christ Himself, understood as given under the type of manna to them of old by God the Father. The beginning of the oracles thereon, speaks on this wise, On the fifteenth day of the second month after their departing out of the land of Egypt, the whole congregation of the children of Israel were murmuring against Moses and Aaron, and the children of Israel said unto them, Would to God we had died, stricken by the Lord in the land of Egypt, when we sat by the flesh pots and were eating bread to the full, for ye have brought us forth into this wilderness to kill this whole assembly with hunger. The matter then of the history is clear and very plain, and I do not think it needs any words to test the obvious meaning: but we will speak of it, looking only to the spiritual meaning. The children of Israel then, while still in the country of the Egyptians, by Divine command were keeping typically their feast to Christ, and having taken their supper of the lamb, did thus hardly escape the tyranny of Pharaoh's rule and shake off the intolerable yoke of bondage. Then having miraculously crossed the Red sea, they got into the wilderness: and there famishing craved flesh to eat, and were dragged down to the accustomed desire for food: and so they began murmuring against Moses and fall into repenting of their free gift from God when they ought to have given no small thanks for it. Egypt then will be darkness, and will signify the condition of the present life, and the worldly state, wherein we enrolled as in some state, serve a bitter serfdom therein, working nothing at all to Godward but fulfilling only the works most delightsome to the Devil, and hasting down unto the pleasures of impure flesh, like clay or stinking mud, enduring a miserable toil, unpaid, profitless, and pursuing a wretched (so to say) love of pleasure.

When the Law of God speaks to our soul and we finally see the bitter slavery of these things, then we, thirsting to be freed from all evil, come to Christ Himself as the source and gateway of freedom. Provisioned with the protection and grace that come through His Precious Blood, we leave behind the fleshly state of this life, which is like a troubled and stormy sea, and out of all the confusion of the world, we finally reach a more spiritual and purer condition, as if living in the wilderness. But since someone who is instructed in virtue through the Law is not without training in it, when we find ourselves in this situation at last, we fall into temptations that test us. We are sometimes consumed by the memory of fleshly desires, and then, when desire strongly inflames us, we often cry out recklessly, even though the Divine Law has called us to freedom. We hunger for our old familiar pleasures and think little of our efforts toward self-control, no longer seeing the world's slavery as evil. And truly, the will of the flesh is powerful enough to drag the mind toward complete discouragement in pursuing goodness.

But when the Law of God speaks to our soul, and we behold at length the bitter bondage of these things, then oh then do we, thirsting after riddance from all evil, come to Christ Himself, as to the beginning and door of freedom, and provisioned with the security and grace that come through His Precious Blood, we leave the carnal condition of this life, as it were a troublous and stormy sea, and, out of all the tumult of the world, we at length reach a more spiritual and purer state, as it were sojourning in the wilderness. But since he is not unexercised unto virtue, who is through the Law instructed thereunto, when we find that we are at length in this case, then we falling into the temptations which try us, are sometimes devoured by the memory of carnal lusts, and then, when the lust inflames us mightily, we cry oftentimes out of recklessness, albeit the Divine Law hath called us to liberty, being as it were in hunger for our old accustomed pleasures, and making slight account of our toils after temperance, we look upon the bondage of the world as no longer evil. And in truth, the will of the flesh is sufficient to draw the mind to all faintheartedness after goodness.

And the Lord said unto Moses, Behold I rain you bread from heaven. In these words you can very clearly see what is sung in the Psalms: He gave them bread of heaven; man did eat angels' bread. But it is, I think, evident to everyone that among the rational Powers in heaven, no other is the Bread and Food except the Only Begotten of God the Father. He then is the True Manna, the Bread from heaven, given to the whole rational creation by God the Father. But proceeding with the order of our subject we say this: Notice how the Divine grace from above draws to itself the physis of man even though it is sometimes sick with its usual desires, and saves it in many ways. For the lust of the flesh like a stone falling on the mind pushes it down, and despotically forces it to its own will; but Christ brings us back again, as with a bridle, to longing for better things, and restores those who are diseased to a God-loving habit of mind. For look, to those who are sinking down into carnal pleasures, He promises to give Food from Heaven, that is, the consolation through the Spirit, the Spiritual Manna. Through this we are strengthened for all endurance and courage and enabled not to fall through weakness into those things we ought not. The Spiritual Manna therefore, that is, Christ, was strengthening us previously too toward piety.

And the Lord said unto Moses, Behold I rain you bread from heaven. In these words you may very clearly see that which is sung in the Psalms, He gave them bread of heaven; man did eat angels' bread. But it is, I suppose, evident to all, that of the reasonable Powers in heaven, none other is the Bread and Food, save the Only Begotten of God the Father. He then is the True Manna, the Bread from heaven, given to the whole rational creation by God the Father. But entering into the order of our subject we say this: Observe how the Divine grace from above draws unto itself the nature of man even though at times sick after its wonted things, and saves it in manifold wise. For the lust of the flesh like a stone falling on the mind thrusts it down, and despotically forces it unto its own will; but Christ brings us round again, as with a bridle, unto longing for better things, and recovers them that are diseased unto God-loving habit of mind. For lo, lo to them that are sinking down into carnal pleasures, He promises to give Food from Heaven, the consolation, that is, through the Spirit, the Spiritual Manna. Through this are we strengthened unto all endurance and manliness and obtain that we fall not through infirmity into those things we ought not. The Spiritual Manna therefore, that is, Christ, was strengthening us before too unto piety.

But since we have digressed out of necessity, I think it's good not to leave this matter unexplored, since it greatly contributes to our benefit. Someone might reasonably ask: Why is God, who is so loving toward humanity and who so loves virtue, slow to fulfill His promise when He should have anticipated their request? And why does He not punish these perverse people at all, even though He punished them later when they were sick with the same craving and imagined bread in abundance, and pots of meat, and admitted longing for the foulest onions? For we find in Numbers that certain people were punished, and the place where they were then camping was called the graves of lust, because there they buried the people who lusted. Regarding the first question, then, we say that He certainly had to wait for the desire, and only then reveal Himself at the proper time as the Giver. For a gift is most welcome to those who are doing well when certain pleasures appear before it and come first, stirring up thirst for what has not yet arrived. But the human soul will lack a more grateful response if it does not first reach out for and work toward the pleasures of being well provided for. But perhaps you will say that there was no entreaty from them at all, but rather murmuring, repentance, and outcry—for this would indeed be speaking more truthfully. To this we say that entreaty through prayer befits those who are of a mature character, and perhaps the murmuring of the weaker ones from discouragement or whatever cause will share in this quality. And the Savior of all, being loving toward humanity, is not altogether angry at it. For just as in those who are still infants, crying will sometimes serve to request their needs, and the mother is often summoned by it to discover what will please the child, so for those who were still infants and had not yet advanced to understanding, the cry of weariness, so to speak, has the force of petition before God. And He does not punish them in the beginning, even though He sees them overcome by earthly lusts, but only after some time, for this reason, as it seems to me: Those who had only recently come out of Egypt, not yet having received the manna nor having the Bread from heaven which strengthens the human heart, fall as might be expected into fleshly lusts, and therefore are pardoned. But those who had already delighted in the Lord, as it is written, by preferring fleshly pleasures to the spiritual good things, must give most righteous satisfaction, and beyond their suffering have assigned to them a notable memorial of their fate. For the graves of lust is the name of the place of their punishment.

But since we have once, by reason of need, digressed, I think it well not to leave the subject uninvestigated, since it is very conducive to our profit. Some one then may reasonably ask, Why is God who is so Loving to man and so loveth virtue when it behoved Him to forecome their request, tardy in respect of His Promise: and He nowise punishes those so perverse men, albeit He punished them afterwards, when they were sick with the same lusting, and pictured to themselves bread to the full, and fleshpots, and admitted longing for the rankest onions. For we shall find in Numbers, that both certain were punished, and the place, wherein they were then encamping, was called the graves of lust, for there they buried the people that lusted. With respect then to the first question, we say that it assuredly behoved Him to wait for the desire, and so at length to reveal Himself in due season the Giver. For most welcome is the gift to those in good case, when certain pleasures appear before it and precede it, inciting to thirst after what is not yet come: but the soul of man will be devoid of a more grateful sensation, if it do not first stretch after and labour for the pleasures of being well off. But perhaps you will say that there had been no way any entreaty from them, but murmuring rather, repentance, and outcry: for this would indeed be speaking more truly. To this we say, that entreaty through prayer will befit those who are of a perfect habit: and perchance the murmuring of the more feeble from depression or whatever cause, will partake of this: and the Saviour of all, being loving to man is not altogether angry at it. For as in those who are yet babes, crying will sometimes avail to the asking of their needs, and the mother is often called by it to find out what will please the child: so to those who were yet babes, and had not yet advanced to understanding, the cry of weariness so to say, has the force of petition before God. And He punisheth not in the beginning, even though He see them worsted by earthly lusts, but after a time, for this reason, as seems to me. They who were but newly come forth of Egypt, not having yet received the manna, nor having the Bread from heaven, which strengtheneth man's heart, fall as might be expected, into carnal lusts, and therefore are pardoned. But they who had already delighted in the Lord, as it is written, on preferring carnal delights to the spiritual good things, have to give most righteous satisfaction, and over and above their suffering have assigned them a notable memorial of their fate. For the graves of lust is the name of the place of their punishment.

We will consider the physical manna a type of the spiritual manna; and the spiritual manna signifies Christ Himself, but the physical manna foreshadows the more basic teaching of the Law. The daily gathering is reasonable, and the lawgiver forbids keeping it until the next day, obscurely indicating to those of old that when the time of salvation finally dawns, in which the Only Begotten appeared in the world with Flesh, the legal types should be completely abolished, and gathering food from there would be pointless, while the Truth Itself lies before us for our pleasure and enjoyment.

And the people shall go out and gather the day's portion each day. We will consider the sensible manna a type of the spiritual manna; and the spiritual manna signifies Christ Himself, but the sensible manna adumbrates the grosser teaching of the Law. With reason is the gathering daily, and the lawgiver forbids keeping it till the morrow, darkly hinting to them of old, that when the time of salvation at length shines forth, wherein the Only Begotten appeared in the world with Flesh, the legal types should be wholly abolished, and the gathering food thence in vain, while the Truth Itself lieth before us for our pleasure and enjoyment.

Notice again, so that you may understand, that He does not allow them to gather the physical manna on the seventh day, but commands that what has already been provided and gathered should be prepared for their food beforehand. For the seventh day signifies the time of the coming of our Savior, when we rest in holiness, ceasing from works of sin, and receiving as food both the fulfillment of our faith and the knowledge already arranged in us through the Law, no longer gathering it out of necessity, since more excellent food is now before us, and we have the Bread from heaven. The manna is collected in double measure before the holy sabbath, and you will understand from this that when the Law is concluded with respect to its temporal end, and the holy sabbath—that is, Christ's coming—is already beginning, the receiving of heavenly goods will be in some way a double measure, and the grace twofold, bringing in addition to the benefits from the Law the Gospel instruction as well. The Lord Himself may also be understood to teach this when He says, in the form of a parable: Therefore every scribe instructed in the kingdom of heaven is like a wealthy man who brings out of his treasure things new and old—the old being the things of the Law, the new those through Christ.¹⁴¹⁴

And it shall come to pass, on the sixth day, and they shall prepare that which they bring in, and it shall be double what they gather. Observe again, that thou mayest understand, that He does not suffer them to gather on the seventh day the sensible manna, but commands that which is already provided and gathered to be prepared for their food beforehand. For the seventh day signifies the time of the Advent of our Saviour, wherein we rest in holiness, ceasing from works of sin, and receiving for food, both the fulfilment of our faith, and the knowledge already arranged in us through the Law, no longer gathering it as of necessity, since more excellent food is now before us, and we have the Bread from heaven. The manna is collected in double measure before the holy sabbath: and you will understand thence, that the Law being concluded in respect of its temporal close, and the holy sabbath, that is, Christ's coming, already beginning, the getting of the heavenly goods will be after some sort in double measure, and the grace two-fold, bringing in addition to the advantages from the Law, the Gospel instruction also. Which the Lord Himself too may be conceived to teach when He says, as in the form of a parable. Therefore every scribe instructed unto the kingdom of heaven is like unto a wealthy man which putteth forth out of his treasure things new and old: the old the things of the Law, the new those through Christ.¹⁴¹⁴

And Moses and Aaron said unto all the congregation of the children of Israel, At even ye shall know that the Lord brought you forth from the land of Egypt, in the morning ye shall see the glory of the Lord, in that the Lord giveth you in the evening flesh to eat and in the morning bread to the full. Moses promises the people of Israel that God will give them quails in the evening, and declares that by this they will know with certainty that the Lord brought them up out of Egypt. And in the morning, he says, you will see clearly the glory of the Lord, when He gives you bread until you are full. Consider, I ask you, the difference between each of these. The quail represents the Law, for the bird always flies low and near the ground. In the same way, you will see those who are instructed through the Law practicing a more earthly form of piety through types, meaning things like sacrifice, purifications, and Jewish washing. These are lifted a little above the earth and seem to rise above it, but they are nevertheless in it and close to it, for what is perfectly good and lofty in understanding is not found in the Law. Moreover, it is given in the evening. The reference to evening signifies the obscurity of the letter, or the dark condition of the world when it did not yet have the True Light, that is, Christ, who when He was Incarnate said, I am come a Light into the world. But He says the children of Israel shall know that the Lord brought them out of Egypt. For only knowledge of the salvation generally through Christ is seen in the Mosaic book, while grace was not yet present in actual person. He hinted at this very thing when He added, In the morning ye shall see the glory of the Lord, in that He giveth you bread to the full. For when the mist of the Law, which is like night, has been dispersed, and the spiritual Sun has risen upon us all, we behold as in a mirror the glory of the Lord now present, receiving the Bread from heaven until we are full, that is, Christ Himself.

And Moses and Aaron said unto all the congregation of the children of Israel, At even ye shall know that the Lord brought you forth from the land of Egypt, in the morning ye shall see the glory of the Lord, in that the Lord giveth you in the evening flesh to eat and in the morning bread to the full. Moses promises to them of Israel, that quails shall be given them by God in the evening, and declares that hereby they shall know surely that the Lord brought them up out of Egypt. And in the morning ye shall see plainly, (he says) the glory of the Lord, when He shall give you bread to the full. And consider, I pray you, the difference between each of these. For the quail signifies the Law (for the bird ever flies low and about the earth): thus wilt thou see those too who are instructed through the Law unto a more earthly piety through types, I mean such as relate to sacrifice and purifications and Jewish washing. For these are heaved a little above the earth, and seem to rise above it, but are nevertheless in it and about it: for not in the Law is that which is perfectly good and lofty unto understanding. Moreover it is given in the evening: the account again by evening signifying the obscurity of the letter, or the darksome condition of the world, when it had not yet the Very Light, i. e.,. Christ, who when He was Incarnate said, I am come a Light into the world. But He says the children of Israel shall know that the Lord brought them out of Egypt. For knowledge only of the salvation generally through Christ is seen in the Mosaic book, while grace was not yet present in very person. This very thing He hinted at, when He added, In the morning ye shall see the glory of the Lord, in that He giveth you bread to the full. For when the mist of the Law, as it were night, hath been dispersed, and the spiritual Sun hath risen upon us all, we behold as in a glass the glory of the Lord now present, receiving the Bread from heaven to the full, I mean Christ Himself.

And it was evening and the quails came up and covered the camp, and in the morning as the dew ceased round about the host, and behold, upon the face of the wilderness a small thing, as coriander seed, white. Look at the arrangement of the things to be considered. He says that the quails covered the camp; regarding the manna, he says that in the morning when the dew had gone up, it lay on the face of the wilderness round about the camp. For the instruction through the Law—I mean that which comes in types and figures, which we have compared to the appearance of quails—covers the synagogue of the Jews. As Paul says, the veil lies upon their heart, and there is partial hardness. But when it was morning, that is, when Christ had now risen and flashed forth upon all the world, and when the dew had gone up—that is, the crude and fog-like introduction of legal ordinances (for Christ is the end of the Law and the Prophets)—then surely the true and heavenly manna will come down to us, meaning the Gospel teaching, not upon the congregation of the Israelites, but round about the camp, that is, to all the nations, and upon the face of the wilderness, that is the Church of the Gentiles, of which it is said that more are the children of the desolate than of the married wife. For over the whole world is scattered the grace of the spiritual manna, which is also compared to the coriander seed and is called small. For the power of the Divine Word, being truly subtle and cooling the heat of the passions, calms the fire of fleshly impulses within us and enters into the depths of the heart. For they say that the effect of this herb, I mean the coriander, is very cooling.

And it was evening and the quails came up and covered the camp, and in the morning as the dew ceased round about the host, and behold, upon the face of the wilderness a small thing, as coriander seed, white. Look at the arrangement of the things to be considered. He says of the quails, that they covered the camp; of the manna again, that in the morning when the dew was gone up, it lay on the face of the wilderness round about the camp. For the instruction through the Law, I mean that in types and figures, which we have compared to the appearance of quails, covers the synagogue of the Jews: for, as Paul saith, the veil lieth upon their heart, and hardness in part. But when it was morning, that is, when Christ had now risen, and flashed forth upon all the world, and when the dew was gone up, that is, the gross and mist-like introduction of legal ordinances ( for Christ is the end of the Law and the Prophets); then of a surety the true and heavenly manna will come down to us, I mean the Gospel teaching, not upon the congregation of the Israelites, but round about the camp, i. e., to all the nations, and upon the face of the wilderness, that is the Church of the Gentiles, whereof it is said that more are the children of the desolate than of the married wife. For over the whole world is dispersed the grace of the spiritual manna, which is also compared to the coriander seed, and is called small. For the power of the Divine Word being of a truth subtle, and cooling the heat of the passions, lulleth the fire of carnal motions within us, and entereth into the deep of the heart. For they say that the effect of this herb, I mean the coriander, is most cooling.

When the children of Israel saw it, they said to one another, "What is this?" because they did not know what it was. Being unfamiliar with what had been miraculously produced and unable to say from experience what it was, they said to one another, "What is this?" But this very thing which is said as a question, they made into the name of the thing, and called it in the Syrian tongue Manna, that is, "What is this?" From this you will see how Christ would be unknown among the Jews. For what was shown in the type, experience proved also had force in the reality.

And when the children of Israel saw it they said one to another, What is this? for they wist not what it was; being unused to what had been miraculously wrought and not being able to say from experience what it was, they say one to another What is this? But this very thing which is said interrogatively, they make the name of the thing, and call it in the Syrian tongue, Manna, i.e., What is this? and you will hence see, how Christ would be unknown among the Jews. For that which prevailed in the type, trial shewed that it had also force in the truth.

And Moses said to them, "Let no one leave any of it until the morning." But they did not listen to Moses. Some of them kept it until morning, and it bred worms and began to smell, and Moses was angry with them. The morning here represents the bright and glorious time when our Savior would come, when the shadow of the Law and the mist of

And Moses said to them, Let no man leave of it till the morning; and they hearkened not unto Moses, but some of them left of it until the morning, and it bred worms and stank, and Moses was wroth with them. The morning in this place signifies the bright and most glorious time of the coming of our Saviour, when the shadow of the Law and the mist of

the devil among the nations were somehow undone, the Only-Begotten rose upon us like light, and spiritual dawn appeared. The blessed Moses then commanded that none of the typical manna be left until the morning, for when that aforementioned time has risen upon us, the shadows of the Law are superfluous and utterly out of place because of the truth now present. Paul showed that the righteousness of the Law is truly useless when Christ has now appeared, saying of Him, for whom I suffered the loss of all things—that is, glorying in the Law—and do count them dung, that I may win Christ and be found in Him, not having my own righteousness which is of the Law, but that which is through the faith of Jesus Christ. Do you see, then, how as a wise man he took care not to leave any of it until the morning? Those who kept some of it until the morning are a type of the Jewish multitude that would not believe, whose eager desire to keep the law in the letter would produce corruption and worms. For do you hear how the Lawgiver is greatly angered against them? And Moses said to Aaron, Take one golden pot, and put manna in it, an omer full, and you shall lay it up before God to be kept. We may truly marvel at this and say, O the depth of the riches and wisdom and knowledge of God! For the wisdom hidden in the God-inspired Scriptures is truly incomprehensible, and their depth is deep, as it is written, who can find it out? You see, then, how our previous comment fit these things: For since Christ Himself was shown to be our true Manna, declared in type by way of image to them of old, he necessarily teaches in this place who will be full of Him and of what virtue and glory—the one who treasures up in himself the spiritual Manna and brings Jesus into the inmost recesses of his heart through right faith in Him and perfect love. For you hear how the omer full of manna was put in a golden pot and laid up before the Lord by the hand of Aaron to be kept. For the holy and truly pious soul, which brings forth the Word of God perfectly in herself and receives the entire heavenly treasure, will be a precious vessel, as if of gold, and will be offered by the High Priest of all to God the Father, and will be brought into the Presence of Him who holds all things together and preserves them to be kept, not allowing that which is by its own nature perishable to perish. The righteous man, then, is described as having in a golden vessel the spiritual Manna, that is Christ, attaining incorruption as in the Sight of God and remaining to be kept, that is, unto long-enduring and endless life. Christ therefore rightly convicts the Jews of no slight madness in supposing that the manna was given by the all-wise Moses to them of old, and in stopping their discourse about it at this point and not considering at all the things foreshadowed by it, by His saying, Verily I say to you, Moses has not given you the manna. For they ought rather to have considered this and perceived that Moses had merely brought in the service of mediation, but that the gift was no invention of human hand but the work of Divine Grace, outlining the spiritual in the grosser and signifying to us the Bread from Heaven, which gives Life to the whole world and does not feed the one race of Israel as if by preference.

the devil among the nations, being in some sort undone, the Only-Begotten rose upon us like light, and spiritual dawn appeared. The blessed Moses then commanded not to leave of the typical manna until the morning; for when the aforementioned time hath risen upon us, superfluous and utterly out of place are the shadows of the Law by reason of the now present truth. For that a thing truly useless is the righteousness of the Law when Christ hath now gleamed forth, Paul shewed, saying of Him, for whom I suffered the loss of all things, to wit, glorying in the Law, and do count them dung, that I may win Christ and be found in Him, not having mine own righteousness which is of the Law, but that which is through the faith of Jesus Christ. Seest thou then, how as a wise man he took care not to leave of it till the morning? They who kept of it unto the morning are a type of the Jewish multitude which should believe not, whose eager desire to keep the law in the letter, should be a producing of corruption and of worms. For nearest thou how the Lawgiver is exasperated greatly against them? And Moses said unto Aaron, Take one golden pot, and put therein manna, an omer full, and thou shalt lay it up before God to be kept. Well in truth may we marvel hereat, and say, O the depth of the riches and wisdom and knowledge of God! For incomprehensible in truth is the wisdom hidden in the God-inspired Scriptures, and deep their depth, as it is written, who can find it out? Thou seest then how our last comment fitted these things: For since Christ Himself was shewn to be our Very Manna, declared in type by way of image to them of old, needs does he teach in this place, of Whom and of what virtue and glory will he be full, who treasureth up in himself the spiritual Manna, and bringeth Jesus into the inmost recesses of his heart, through right faith in Him and perfect love. For thou hearest how the omer full of manna was put in a golden pot, and by the hand of Aaron laid up before the Lord to be kept. For the holy and truly pious soul, which travaileth of the Word of God perfectly in herself, and receiveth entire the heavenly treasure will be a precious vessel, like as of gold, and will be offered by the High Priest of all to God the Father, and will be brought into the Presence of Him Who holdeth all things together and preserveth them to be kept, not suffering to perish that which is of its own nature perishable. The righteous man then is described, as having in a golden vessel the spiritual Manna, that is Christ, attaining unto incorruption, as in the Sight of God, and remaining to be kept, that is unto long-enduring and endless life. Christ with reason therefore convicts the Jews of no slight madness, in supposing that the manna was given by the all-wise Moses to them of old, and in staying at this point their discourse thereon and considering not one at all of the things presignified thereby, by His saying, Verily I say unto you, Not Moses hath given you the manna. For they ought rather to have considered this and perceived that Moses had brought in the service of mediation merely: but that the gift was no invention of human hand, but the work of Divine Grace, outlining the spiritual in the grosser, and signifying to us the Bread from Heaven, Which giveth Life to the whole world, and doth not feed the one race of Israel as it were by preference.

This passage clearly reveals what the Jews were trying to hide—their true motive. One can see that the Truth cannot lie, for He said they were eager to follow Him not because they saw the miracles, but because they ate the loaves and were filled. They were rightly condemned for their great dullness, and one could truly say to them: "Look, a foolish people without understanding! They have eyes and do not see; they have ears and do not hear." For while our Savior Christ was using many words to draw them away from fleshly thoughts and, through His all-wise teaching, lifting them toward spiritual contemplation, they could not rise above physical concerns. When they heard about the Bread that gives life to the world, they still thought only of earthly bread, having their belly as their god, as it is written. Overcome by the desires of the belly, they justly heard the words: "whose glory is in their shame." You will find their words very similar to those of the Samaritan woman. When our Savior Christ was speaking at length to her as well, telling her about the spiritual waters and saying clearly, "Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst; rather, the water that I shall give him will be in him a well of water springing up into everlasting life," she grasped it through her own dullness. She let go of the spiritual fountain and thought nothing about it at all, but sank down to thinking about physical wells, saying, "Lord, give me this water, so that I won't be thirsty or have to come here to draw water." The Jews' words are therefore similar to hers. Just as she was weak by nature, these people likewise have nothing strong or vigorous in their understanding, but are weakened by unmanly desires of the belly. They show that what is written about them is true: "For the foolish man will utter folly, and his heart will imagine vain things."

Hereby is clearly divulged, though much desiring to be hid, the aim of the Jews, and that one might see that it is not lawful for the Truth to lie, which said that not because they saw the miracles, were they therefore eager to follow Him, but because they did eat of the loaves and were filled. With reason then were they condemned for their much dulness, and I suppose one should truly say to them, Lo a foolish people and without heart, they have eyes and see not, they have ears and hear not. For while our Saviour Christ by many words, as one may see, is drawing them away from carnal imaginations, and by His all-wise teaching winging them unto spiritual contemplation, they attain not above the profit of the flesh, and hearing of the Bread which giveth life unto the world, they still picture to themselves that of the earth, having their belly for god, as it is written, and overcome by the evils of the belly, that they may justly hear, whose glory is in their shame. And you will find such language very consonant to that of the woman of Samaria. For when our Saviour Christ was expending upon her too a long discourse, and telling her of the spiritual waters, and saying clearly, Whosoever drinketh of this water shall thirst again, hut whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall be in him a well of water springing wp into everlasting life: she caught at it through the dulness that was in her, and letting go the spiritual fountain, and thinking nothing at all about it, but sinking down to the gift of sensible wells, says, Lord give me this water, that I thirst not neither come hither to draw. Akin therefore to her language is that of the Jews. For as she was weakly by nature, in the same way (I think) have these too nought male or manly in their understanding, but are effeminated unto the unmanly lusts of the belly, and shew that that is true of them which is written, For the foolish man will utter folly, and his heart will imagine vain things.

When our Savior Christ explains the more divine mysteries that have already been foretold, He typically makes His teaching about them obscure and not entirely clear. He does not leave His awesome message lying open for the unholy and profane to see however they wish and trample underfoot. Instead, He veils it with obscurity as a kind of armor. This does not make it invisible to the wise, but when He sees foolish people among His listeners who understand nothing of what is being said, He opens up clearly what He wants to make known. He removes all the fog from His teaching, as it were, and sets the knowledge of the mystery before them plainly and in full view. In this way He leaves their unbelief without excuse. That He was accustomed to use this obscure and reserved way of speaking, as we have said, He Himself teaches us by saying in the Book of Psalms, "I will open My mouth in parables." The blessed prophet Isaiah likewise confirms our interpretation of this and shows it is not mistaken, proclaiming, "Behold a righteous King shall reign, and princes shall rule with judgment, and a man shall veil his words." Isaiah says that a righteous King has reigned over us, the one who says, "Yet was I appointed King by Him, upon Sion His holy mountain, declaring the commandment of the Lord." The princes living together in judgment—that is, in uprightness in everything—he calls the holy disciples, who often came to the Savior Christ when He veiled His words, saying, "Explain the parable to us." And once when He heard the question, "Why do You speak to the crowds in parables?" He is found to have declared the reason very plainly: "Because they seeing see not, and hearing they hear not, nor understand." For they were in no way worthy, it seems, since God who judges justly decreed this sentence upon them. So the Savior, having devised many turns in His teaching, when He saw that His listeners understood nothing, finally says more openly, "I am the Bread of life." He practically attacks their extreme lack of understanding, saying: You who surpass everyone in your unparalleled ignorance—when God declares that He will give you bread from heaven and has made you so great a promise in feeding you with manna, do you limit the divine generosity? Are you not ashamed of stopping the grace from above at this point, not knowing that it is only a small thing both for you to receive such things from God and for God Himself to give them to you? Do not believe, then, that that bread is the bread from heaven. For I am the Bread of Life, who long ago was foretold to you as a promise and shown to you as a type, but now am present fulfilling My proper promise. I am the Bread of Life—not bodily bread, which only cuts off the suffering from hunger and frees the flesh from the destruction that comes from it, but bread that remolds the entire living being wholly for eternal life and makes man, who was formed to exist forever, superior to death. By these words He points to the life and grace that come through His holy flesh, through which this property of the Only Begotten—that is, life—is brought into us.

It is the custom of our Saviour Christ when explaining the more Divine and already foretold Mysteries, to make His Discourse upon them darksome and not too transparent. For He commits not His so dread word to lie unveiled before the unholy and profane indiscriminately at their pleasure, to be trodden down by them, but having veiled it in the armour of obscurity, He renders it not invisible to the prudent, but when He seeth among His hearers any foolish ones, and who understand no whit of the things spoken, He opens clearly what He wills to make known, and removing as it were all mist from His Discourse, He sets the knowledge of the Mystery before them bare and in full view, hereby rendering their unbelief without defence. That it was His wont (as we have said) to use an obscure and reserved method of speaking, He will Himself teach us, saying in the Book of Psalms, I will open My Mouth in parables. And the blessed prophet Isaiah too no less will confirm our explanation hereof, and shew it in no wise mistaken, proclaiming, Behold a righteous King shall reign, and princes shall rule with judgment, and a man shall veil his words: for he says that He has reigned a righteous King over us who saith. Yet was I appointed King by Him, upon Sion His holy mountain, declaring the commandment of the Lord: and princes living together in judgment, that is, in uprightness in every thing, he calls the holy disciples who came to the Saviour Christ oftentimes veiling His words, saying, Declare unto us the parable. And He once on hearing the question, Why speakest Thou unto the multitudes in parables? is found to have declared most manifestly the cause, Because they seeing (He says) see not, and hearing they hear not, nor understand. For they were no ways worthy (it seems) seeing that God who judgeth justly, decreed this sentence upon them. The Saviour then, having devised many turns in His Discourse, when He saw that His hearers understood nothing, at length says more openly, I am the Bread, of life, and well-nigh makes an attack upon their unmeasured want of reason, saying, O ye who have the mastery over all in your incomparable uninstructedness alone, when God declares that He will give you Bread from Heaven, and has made you so great a promise in feeding you with manna, do ye limit the Divine Liberality, and are ye not ashamed of staying the grace from above at this, not knowing that it is but a little thing both for you to receive such things of God, and for God Himself to give them you? Do not then believe (saith He) that that bread is the Bread from Heaven. For I am the Bread of Life, Who of old was fore-announced to you as in promise, and shewn as in type, but now am present fulfilling My due promise. I am the Bread of Life, not bodily bread, which cutteth off the suffering from hunger only, and freeth the flesh from the destruction therefrom, but remoulding wholly the whole living being to eternal life, and rendering man who was formed to be for ever, superior to death. By these words He points to the life and grace through His Holy Flesh, through which this property of the Only Begotten, i. e., life, is introduced into us.

But we must know (since I think we ought to pursue with eager love of learning what brings us profit) that the typical manna was supplied by God to the Israelites for forty whole years while Moses was still with them. But when he had reached the common end of life, and Jesus was now appointed as commander and general of the Jewish ranks, he brought them across the Jordan, as it is written, and after circumcising them with knives of stone and bringing them into the land of promise, he finally arranged for them to be fed with bread, since the all-wise God had now stopped His gift of manna. So (for the type shall now be transferred to the truer reality) when Moses was laid to rest, that is, when the types of worship under the Law were brought to nothing, and Christ appeared to us, the true Jesus (for He saved His people from their sins), then we crossed the Jordan, then received the spiritual circumcision through the teaching of the twelve stones, that is, of the holy disciples, of whom it is written in the Prophets that the holy stones are rolled upon His land. For the holy stones going about and running over the whole earth are certainly these, through whom also we were circumcised with the circumcision made without hands in Spirit, that is, through faith. When then we were called to the kingdom of Heaven by Christ (for this and nothing else, I believe, it points to, that some entered into the land of promise), then the typical manna no longer belongs to us (for we are no longer nourished by the letter of Moses) but the Bread from Heaven, that is, Christ, nourishing us unto eternal life, both through the supply of the Holy Spirit, and the participation of His own Flesh, which infuses into us the participation of God, and destroys the deadness that comes from the ancient curse.

But we must know (for I think we ought with zealous love of learning to pursue what brings us profit) that for forty whole years was the typical manna supplied to them of Israel by God, while Moses was yet with them, but when he had attained the common termination of life, and Jesus was now appointed the commander and general of the Jewish ranks: he brought them over Jordan, as it is written, and having circumcised them with knives of stone and brought them into the land of promise, he at length arranged that they should be fed with bread, the all-wise God having now stayed His gift of manna. Thus (for the type shall now be transferred to the truer) when Moses was shrouded, that is, when the types of the worship after the Law were brought to nought, and Christ appeared to us, the true Jesus (for He saved His people from their sins), then we crossed the Jordan, then received the spiritual circumcision through the teaching of the twelve stones, that is of the holy disciples, of whom if is written in the Prophets that the holy stones are rolled upon His land. For the holy stones going about and running over the whole earth, are of a surety these, through whom also we were circumcised with the circumcision made without hands in Spirit, i. e., through faith. When then we were called to the kingdom of Heaven by Christ (for this and nought else, I deem, it pointeth to, that some entered into the land of promise), then the typical manna no longer belongeth to us (for not by the letter of Moses are we any longer nourished) but the Bread from Heaven, i. e., Christ, nourishing us unto eternal life, both through the supply of the Holy Ghost, and the participation of His Own Flesh, which infuseth into us the participation of God, and effaceth the deadness that cometh from the ancient curse.

Here again there is something hidden that we must address. For it is Christ the Savior's custom not to dispute the praises given to the saints, but rather to crown them with glorious honors. But when certain more ignorant people, not perceiving how greatly His excellence surpasses theirs, offer the saints superior glory, then He brings them to a more fitting understanding for their great benefit, as they consider who the Only-Begotten is and that He will surely surpass them by incomparable excellencies. Yet He does not make His discourse on this matter entirely clear, but keeps it somewhat obscure and free from any boasting, though by considering or comparing the works it forcibly secures the verdict of superiority. For example, He was once speaking with the woman of Samaria, to whom He promised to give living water, and the woman, understanding nothing of what was spoken, said, "Are you greater than our father Jacob who gave us the well?" But when the Savior wished to persuade her that He was both greater than Jacob and far more worthy of belief, He turns to the difference between the waters and says, "Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him, it will be in him a well of water springing up into everlasting life." And what does He thereby give us to understand except surely this: that the Giver of more excellent gifts must surely Himself be more excellent than the one with whom He is being compared? He uses this same method of leading and instruction now as well. For since the Jews were behaving arrogantly toward Him and dared to think highly of themselves, putting forward on every occasion their lawgiver Moses and often asserting that they ought to follow his ordinances rather than Christ's, thinking that the supply of manna and the gushing forth of water from the rock were most reasonable proof of his superiority over all, even over our Savior Jesus Christ Himself, He necessarily returns to His customary approach and does not say outright that He is superior to Moses, because of His hearers' unbridled boldness and their exceeding proneness to anger. Instead He comes to this very thing that is marveled at and by comparing it with the greater proves that it is small. For "he that comes to Me," He says, "shall never hunger, and he that believes on Me shall never thirst." Yes, He says, I too will agree with you that the manna was given through Moses, but those who ate it hungered. I will grant that water was given forth to you from the womb of the rocks, but those who drank it thirsted, and the aforesaid gift gave them some little temporary enjoyment. But he that comes to Me shall never hunger, and he that believes on Me shall never thirst.

There is herein again something concealed which we must say. For it is the wont of the Saviour Christ, not to contend with the praises of the saints, but on the contrary to crown them with glorious honours. But when certain of the more ignorant folk, not perceiving how great His excellence over them, offer them a superior glory, then does He to their great profit bring them to a meeter idea, while they consider Who the Only-Begotten is, and that He will full surely surpass by incomparable Excellencies. But not over clear does He make His Discourse to this effect, but somewhat obscure and free from any boast, and yet by consideration of or comparison of the works it forcibly takes hold on the vote of superiority. For instance, He was discoursing one time with the woman of Samaria, to whom He promised to give living water; and the woman understanding nought of the things spoken said, Art THOU greater than our father Jacob who gave us the well? But when the Saviour wished to persuade her that He was both greater than he, and in no slight degree more worthy of belief, He proceeds to the difference between the water, and says, Whosoever drinketh of this water shall thirst again, but whosoever drinlceth of the water that I shall give him, it shall be in him a well of water syringing up into everlasting life. And what thence does He give to understand but surely this, that the Giver of more excellent gifts must needs be surely Himself more excellent than he with whom was the comparison? Some such method then of leading and instruction He uses now too. For since the Jews were behaving haughtily towards Him, and durst think big, putting forward on all occasions their Lawgiver Moses, and often asserting that they ought to follow his ordinances rather than Christ's, thinking that the supply of manna and the gushing forth of water from the rock, were most reasonable proof of his superiority over all, and over our Saviour Jesus Christ Himself, needs He did return to His wonted plan, and does not say downright, that He is superior to Moses, by reason of the unbridled daring of His hearers, and their being most exceeding prone to wrath; but He comes to this very thing that is marvelled at, and by comparison of it with the greater, proves that it is small. For he that cometh to Me (He says) shall never hunger and he that believeth on Me shall never thirst. Yea (saith He) I too will agree with you that the manna was given through Moses, but they that did eat thereof hungered. I will grant that out of the womb of the rocks was given forth unto you water, but they who drank thirsted, and the aforesaid gift wrought them some little temporary enjoyment; but he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst.

What then does Christ promise? Nothing corruptible, but rather that blessing in the participation of His Holy Flesh and Blood, which restores the whole person to incorruption, so that one should need none of the things which ward off the death of the flesh—I mean food and drink. It seems that He here calls water the sanctification through the Spirit, or the Divine and Holy Spirit Himself, often so named by the Divine Scriptures. The Holy Body of Christ then gives life to those in whom It is, and holds them together unto incorruption, being commingled with our bodies. For it is conceived of as the Body of none other, but of Him who is by physis life, having in itself the whole virtue of the united Word, and inqualitied—or rather, fulfilled—with His effectuating might, through which all things are quickened and retained in being. But since these things are so, let those who have now been baptized and have tasted the Divine Grace know that if they go sluggishly or hardly at all into the churches, and for a long time keep away from the Eucharistic gift through Christ, and feign a harmful reverence in that they will not partake of Him sacramentally, they exclude themselves from eternal life in that they decline to be quickened. And this their refusal, although seeming perhaps to be the fruit of reverence, is turned into a snare and an offense.

What then doth Christ promise? Nothing corruptible, but rather that Blessing in the participation of His Holy Flesh and Blood, which restoreth man wholly to incorruption, so that he should need none of the things which drive off the death of the flesh, food (I mean) and drink. It seems that He here calls water, the Sanctification through the Spirit, or the Divine and Holy Ghost Himself, often so named by the Divine Scriptures. The Holy Body of Christ then giveth life to those in whom It is, and holdeth them together unto incorruption, being commingled with our bodies. For it is conceived of as the Body of none other, but of Him which is by Nature life, having in itself the whole virtue of the united Word, and inqualitied, yea or rather, fulfilled with His effectuating Might, through which all things are quickened and retained in being. But since these things are so, let them who have now been baptized and have tasted the Divine Grace, know, that if they go sluggishly or hardly at all into the Churches, and for a long time keep away from the Eucharistic gift through Christ, and feign a pernicious reverence, in that they will not partake of Him sacramentally, they exclude themselves from eternal life, in that they decline to be quickened; and this their refusal, albeit seeming haply to be the fruit of reverence, is turned into a snare and an offence.

Instead, they ought to earnestly gather up their inborn power and purpose so that they may be determined in clearing away sin, and strive to live a most honorable life, and thus hasten with complete confidence to the participation of Life. But since Satan is multifaceted in his deceptions, he never allows them to think that they should be sober-minded. Rather, after having polluted them with evils, he persuades them to shrink back from the very grace by which it would be likely that they, recovering from the pleasure that leads to vice as from wine and drunkenness, should see and consider what is for their benefit. Therefore, breaking off his bondage and shaking off the yoke cast upon us by his tyranny, let us serve the Lord with fear, as it is written, and through self-control show ourselves superior to the pleasures of the flesh and approach that Divine and Heavenly Grace, and rise up to the holy Participation of Christ. For in this way, in this way shall we overcome the deceit of the devil, and having become partakers of the Divine Nature, shall rise up to life and incorruption.

For rather ought they urgently to gather up their implanted power and purpose, that so they may be resolute in clearing away sin, and essay to live a life most comely, and so hasten with all boldness to the participation of Life. But since Satan is manifold in his wiles, he never suffers them to think that they ought to be soberminded, but after having denied them with evils, persuades them to shrink from the very grace, whereby it were likely, that they recovering from the pleasure that leads to vice, as from wine and drunkenness, should see and consider what is for their good. Breaking off therefore his bond, and shaking off the yoke cast upon us from his tyranny, let us serve the Lord with fear, as it is written, and through temperance shew ourselves superior to the pleasures of the flesh and approach to that Divine and Heavenly Grace, and mount up unto the holy Participation of Christ; for thus, thus shall we overcome the deceit of the devil, and, having become partakers of the Divine Nature, shall mount up to life and incorruption.

Through many words He struggles with them and in every way urges them toward salvation by faith. But He was not ignorant, as God, that they would run off to unbelief as if to their sister or closest companion, and would regard as nothing Him who calls them to life. So that they might know that Jesus was not ignorant of what kind of men they would prove to be, or rather, to speak more fittingly, so that they might learn they were under Divine wrath, He charges them again: But I said unto you that ye have both seen Me and believe not. I foreknew, He says, and clearly foretold that you would surely remain hard, and keeping fast hold of your cherished disobedience, you would be left without any share in My gifts. And when did Christ say anything of this kind? Remember Him saying to the blessed prophet Isaiah: Go and tell this people, Hear ye in hearing and understand not, and looking look and see not, for the heart of this people is waxen fat. Will not this word be shown to be true by these things also which are before us? For they saw, they saw that the Lord was by physis God, when He fed a multitude beyond number who came to Him with five barley loaves and two small fishes, which He broke up. But they have seen and believe not, because of the blindness which like a mist has come upon their understanding from the Divine wrath. For they were, I suppose, without doubt worthy to undergo this, because they, caught in innumerable stumblings and held fast in the unbreakable bonds of their transgressions, did not receive when He came the One who had power to loose them. For this reason was the heart of this people made fat.

By many words doth He struggle with them, and in every way urge them to salvation by faith. But He was not ignorant, as God, that they would run off to unbelief, as their sister or intimate foster sister, and would regard as nought, Him who calleth them to life. In order then that they might know that Jesus was not ignorant what manner of men they would be found, or rather, to speak more fittingly, that they might learn that they were under the Divine wrath, He charges them again, But I said unto you that ye have both seen Me and believe not. I foreknew (says He) and clearly foretold, that ye would surely remain hard, and keeping fast hold of your cherished disobedience, ye would be left without share in My gifts. And when did Christ say any thing of this kind? remember Him saying to the blessed prophet Isaiah, Go and tell this people, Hear ye in hearing and understand not, and looking look and see not, for the heart of this people is waxen fat. Will not the word be shewn to be true by these things also which are before us? for they saw, they saw that the Lord was by Nature God, when He fed a multitude exceeding number which came unto Him with five barley loaves, and two small fishes, which He brake up. But they have seen and believe not, by reason of the blindness which like a mist hath come upon their understandings from the Divine wrath. For they were (I suppose) without doubt worthy to undergo this, for that they, caught in innumerable stumblings, and fast holden in the indissoluble bands of their transgressions, received not when He came Him who had power to loose them. For this cause was the heart of this people made fat.

But that the Jewish crowd saw from the greatness of the sign that Jesus was by physis God, you will understand very well from this also. For marveling at what was done, as the Evangelist says above, they sought to seize Him to make Him a King. So no excuse for their foolishness is left to the Jews. For although they were astonished (and rightly so) at the divine signs, and came from the works proportionally to the Might of Him who works them, they nearly shudder at their readiness to believe, and spring back from good habits, readily somersaulting as it were into the very depths of destruction.

But that the multitude of the Jews saw by the greatness of the sign that Jesus was by Nature God, you will understand full well by this too. For marvelling at what was done, as the Evangelist says above, they sought to seize Him to make Him a King. No excuse then for their folly is left unto the Jews. For astonished (and with much reason) at the Divine signs, and coming from the works proportionably to the Might of Him Who worketh, they wellnigh, shudder at their readiness to believe, and spring back from good habits, readily making a summerset as it were into the very depths of perdition.

It was not enough for the Lord simply to say, "You have both seen Me and do not believe." He also needed to explain the reason for their blindness, so they might understand that they had fallen under divine displeasure. Therefore, like a skilled physician, He both shows them their sickness and reveals its cause—not so they would remain content in it after learning about it, but so they might by every means appease the Lord of all, who is grieved at them for just reasons. For He would never be grieved unjustly, nor would He who knows how to give righteous judgment have passed such judgment on them unless reason called Him to do so, with accusations rushing at Him from every direction. The Savior here affirmed that everything the Father gave Him would come to Him—not because He was unable to bring believers to Himself, for He could have accomplished this very easily if He had willed it, according to the power by which He is able to subdue all things to Himself, as Paul says. But since it seemed somehow necessary and more fitting to say that those who were in ignorance were enlightened by the Divine Nature, He again, as Man, attributes the work to the Father, as belonging to more God-befitting matters. For this was His custom, as we have often said. But it is likely that when He says all that the Father gives Him shall be brought to Him by God the Father, He is pointing to the people of the Gentiles who were soon about to believe in Him. This is the word of one skillfully threatening that both they shall fall away from grace, and that in their place shall come all who from the Gentiles are brought by the goodness of God the Father to the Son, as to Him who is by Nature Savior and Life-giving, so that they, sharing in the blessing from Him, may be made partakers of the Divine Nature, and thus be brought back to incorruption and life, and be restored to the original condition of our nature. Just as one would bring a sick person to a physician so he might drive away the disease that has fallen upon him, so we say that God the Father brings to the Son those who are worthy of salvation from Him. Hardness of heart is bitter and full of destruction for those who have it. Therefore the word of prophecy rebukes the Jews, crying aloud, "Be circumcised to God, and circumcise the hardness of your heart, you men of Judah and inhabitants of Jerusalem." Yet God the Father has kept the circumcision not for them but rather for us—namely, the circumcision in the heart through the Holy Spirit, performed according to the pattern of him who is a Jew inwardly. It is therefore right to flee from their disobedience and with all zeal to renounce hardness of heart and be reformed to a more receptive disposition, if we would turn away the wrath that came upon them to their destruction.

It did not behove the Lord simply to say, Ye have both seen Me and believe not, but it was necessary that He should bring in besides the reason of their blindness, that they might learn that they had fallen under the Divine displeasure. Therefore as a skilful physician He both shews them their weakness, and reveals the cause of it, not in order that they on learning it may remain quiet in it, but that they may by every means appease the Lord of all, Who is grieved at them, i. e., for just causes. For He would never be grieved unjustly, nor would He Who knows how to give righteous judgment have given any such judgment upon them, were not reason calling Him thereto, from all sides hasting unto the duty of accusal. The Saviour hereby affirmed that everything should come to Him, which God the Father gave Him; not as though He were unable to bring believers to Himself, for this He would have accomplished very easily if He had so willed, according to the working whereby He is able even to subdue all things to Himself, as Paul saith: but since it seemed somehow necessary and more fit, to say that they who were in ignorance were illumined by the Divine Nature, He again as Man attributes to the Father the operation, as to things more God-befitting. For so was His wont to do, as we have often said. But it is probable that when He says that all that He giveth Him shall be brought to Him by God the Father, He points to the people of the Gentiles now about full soon to believe on Him. It is the word of one skilfully threatening, that both they shall fall away from grace, and that in their stead shall come in all who of the Gentiles are brought by the goodness of God the Father, to the Son, as to Him Who is by Nature Saviour and Lifegiving, that they, partaking of the Blessing from Him, may be made partakers of the Divine Nature, and be thus brought back to incorruption and life, and be reformed unto the pristine fashion of our nature. As though one should bring a sick man to a physician, that he might drive away the sickness that has fallen upon him, so we say that God the Father brings to the Son those who are worthy salvation from Him. Bitter then and full of destruction is hardness of heart to them that have it. Therefore doth the word of prophecy chide the Jews, crying aloud, Be ye circumcised to God, and circumcise the hardness of your heart, ye men of Judah and inhabitants of Jerusalem. Yet not for them, but for us rather hath God the Father kept the circumcision in the heart, namely that which is through the Holy Ghost, wrought according to the rites of him who is a Jew inwardly. It is then right to flee from their disobedience, and with all zeal to renounce hardness of heart, and to reform unto a more toward disposition, if we would avert the wrath that was upon them unto destruction.

He says that conversion through faith will not be without profit for those who come to Him. For He had to show that being brought by God the Father was a most desirable thing and produced countless good things. The most excellent things, then, He says, will belong to those who are called to Me through grace from above and come. For I will not cast out the one who comes—that is, I will not discard him as an unprofitable vessel, as is said through one of the Prophets: Jechonias was despised as a vessel for which there is no use; he was cast away and thrown into a land he did not know. Earth, earth, hear the word of the Lord, write this man down as a man condemned. He will not be condemned, He says, nor cast out as one despised, nor will he remain without a share of My care, but he will be gathered into My storehouse and will live in the heavenly dwellings and will see himself possessed of every hope beyond human understanding. For eye has not seen nor ear heard, nor have the things which God prepared for those who love Him entered into the human heart. It is likely that the words "I will not cast out the one who comes to Me" also mean that the believer and the one who comes to the Divine Grace will not be handed over to judgment. For you will find that the word "out" has some such meaning, as in that parable in the blessed Matthew. For He says, the Kingdom of Heaven is like a net that was cast into the sea and gathered every kind, which, having been brought up and dragged to the shore, they gathered the good into containers but cast the bad away. For we will understand that the good are gathered into the Divine and heavenly Courts by His saying that the good were gathered into containers, and by the unprofitable being cast away, we will see that the ungodly will fall away from all good and go away into judgment. When Christ says, "The one who comes to Me I will in no wise cast out," let us understand that the people who come to Him through faith will never fall into torment. Most wisely, it seems to me, He veils a threat in these words against those most abandoned people—that if any will not quickly turn to obedience, they will be deprived of all good and will be excluded even against their will from His Friendship. For in promising not to cast out the one who comes, He indicates at the same time that He will surely cast out the one who does not come.

He says that conversion through faith will not be profitless unto them that come to Him. For He had to shew that the being brought by God the Father was a most desirable thing, and productive of ten thousand goods. Things most excellent then (saith He) shall be theirs, who through the grace from above are called to Me and come. For I will not cast out him that cometh, that is I will not discard him as an unprofitable vessel, as is said through one of the Prophets, Jechonias was despised, as a vessel whereof there is no use, he was cast away, and cast forth into a land which he knew not. Earth, earth, hear the word of the Lord, write ye this man a man proscribed. He shall not then be proscribed (saith He) nor cast forth, as one despised, nor shall he abide without share of Mine regard, but shall be gathered up into My garner, and shall dwell in the heavenly mansions, and shall see himself possessed of every hope beyond understanding of man. For eye hath not seen nor ear heard neither have entered into the heart of man, the things which God prepared for them that love Him. It is probable that the word?, I will not cast out him that cometh to Me signify moreover, that the believer, and he that cometh to the Divine Grace, shall not be delivered over to the judgment. For you will find that the word out, has some such meaning, as in that parable in the blessed Matthew. For (saith He) the Kingdom of Heaven is like unto a net that was cast into the sea and gathered of every kind, which having brought up and dragged to the shore, they gathered the good into vessels, but cast the bad away. For that the good are gathered into the Divine and heavenly Courts, we shall understand by His saying that the good were gathered into vessels: and by the unprofitable being cast away, we shall see that the ungodly shall fall away from all good, and go away into judgment. When then Christ says, Him that cometh to Me I will in no wise cast out, let us understand that the people which cometh unto Him through faith shall never fall into torment. Most wisely does He seem to me in these words to veil a threat against those most abandoned men, that if any will not turn with all speed to obedience, they shall be deprived of all good, and be excluded even against their will from His Friendship. For wherein He promises not to cast out him that cometh, He in the same signifieth that He will surely cast out him that cometh not.

In a very short time, the Baptist is shown to be both Prophet and Apostle. For the One he was announcing as coming, he now points out as having come. Therefore, he went beyond even the standard of prophets, as the Savior Himself says when speaking with the Jews about him, What went ye out into the wilderness for to see? A prophet, yea, I say unto you and more than a prophet. For they in their times prophesied that Christ would be revealed, but he, proclaiming that He shall come, also pointed Him out as having come. For the next day, it says, he sees Jesus coming to him.

In a very little time, the Baptist is declared to be Prophet alike and Apostle. For Whom he was heralding as coming, Him now come he points out. Therefore, he bounded beyond even the measure of prophets, as the Saviour Himself saith when discoursing with the Jews concerning him, What went ye out into the wilderness for to see? A prophet, yea, I say unto you and more than a prophet. For they in their times prophesied that Christ should be revealed, but he, crying that He shall come, also pointed Him out come. For the next day, saith he, he seeth Jesus coming to him.

"Prepare the way" no longer has a fitting place, since He for whom the preparation was made is finally seen and stands before our eyes. The nature of the situation began to require different words. It was necessary to explain who He is that has come, and to whom He is descending who has come to us from Heaven. "Behold," he says, "the Lamb of God which takes away the sin of the world"—the one whom the Prophet Isaiah pointed out to us, saying, "He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb." He also says that the law of Moses represented Him symbolically long ago, but then it saved only partially, not extending mercy to all (for it was a type and shadow). But now He who was dimly pictured long ago—the very Lamb, the spotless Sacrifice—is led to the slaughter for all, so that He might drive away the sin of the world, that He might overthrow the destroyer of the earth, that dying for all He might render death powerless, that He might undo the curse that is upon us, that He might finally put an end to "Dust you are, and to dust you shall return," that He might become the second Adam, not of the earth but from heaven, and might be the beginning of all good to the physis of man, deliverance from the imported corruption, Bestower of eternal life, foundation of our reconciliation to God, beginning of godliness and righteousness, way to the Kingdom of Heaven. For one Lamb died for all, saving the whole flock on earth to God the Father—One for all, that He might subject all to God, One for all, that He might gain all, so that finally all should no longer live for themselves but for Him who died for them and rose again. For since we were in many sins, and therefore owed to death and corruption, the Father has given the Son as a redemption for us, One for all, since all are in Him, and He is above all. One died for all, that all should live in Him. For death, having swallowed up the Lamb for all, has vomited forth all in Him and with Him. For we were all in Christ, who on account of us and for us died and rose again. But with sin destroyed, how could it be that death, which came from it and because of it, should not completely come to nothing? With the root dying, how could the shoot still survive? Why should we still die, now that sin has been destroyed? Therefore, jubilant in the Sacrifice of the Lamb of God, we say: "O death, where is your sting? O grave, where is your victory?" For all iniquity, as the Psalmist sings somewhere, shall stop her mouth, no longer able to accuse those who have sinned from weakness. For it is God who justifies—who is he that condemns? Christ has redeemed us from the curse of the law, being made a curse for us, that we might escape the curse from transgression.

No longer has prepare ye the way fit place, since He at length is seen and is before the eyes for Whom the preparation is made: the nature of the thing began to need other words. It needed to explain, Who He is Who is come, and to whom He maketh His descent Who hath come to us from Heaven. Behold, therefore, saith he, the Lamb of God Which taketh away the sin of the world, Whom the Prophet Isaiah did signify to us, saying, He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb: Whom of old, too, saith he, the law of Moses typified, but then it saved in part, not extending mercy to all (for it was a type and shadow): but now He Who of old was dimly pictured, the very Lamb, the spotless Sacrifice, is led to the slaughter for all, that He might drive away the sin of the world, that He might overturn the destroyer of the earth, that dying for all He might bring to nought death, that He might undo the curse that is upon us, that He might at length end Dust thou art, and unto dust shalt thou return, that He might become the second Adam, not of the earth, but from heaven, and might be the beginning of all good to the nature of man, deliverance from the imported corruption, Bestower of eternal life, foundation of our reconciliation to God, beginning of godliness and righteousness, way to the Kingdom of Heaven. For one Lamb died for all, saving the whole flock on earth to God the Father, One for all, that He might subject all to God, One for all, that He might gain all: that at length all should not henceforth live to themselves but to Him Which died for them and rose again. For since we were in many sins, and therefore due to death and corruption, the Father hath given the Son a redemption for us, One for all, since all are in Him, and He above all. One died for all, that all should live in Him. For death having swallowed up the Lamb for all, hath vomited forth all in Him and with Him. For all we were in Christ, Who on account of us and for us died and rose again. But sin being destroyed, how could it be that death which was of it and because of it should not altogether come to nothing? The root dying, how could the shoot yet survive? wherefore should we yet die, now that sin hath been destroyed? therefore jubilant in the Sacrifice of the Lamb of God we say: O death, where is thy sting? O grave, where is thy victory? For all iniquity, as the Psalmist sings somewhere, shall stop her mouth, no longer able to accuse those who have sinned from infirmity. For it is God that justifieth, who is he that condemneth? Christ hath redeemed us from the curse of the law, being made a curse for us, that we might escape the curse from transgression.

He reminds the hearers of his words and grants Christ the superiority in glory, accomplishing this work not out of love but rather out of truth and necessity. For the creature is subject to the Creator, even if it does not wish to be—the servant to the Lord, the one who receives to the Giver. But we have already explained sufficiently in what preceded how Christ came after John yet was preferred before him, because He existed before him, as John himself confesses.

He leads the hearers to remembrance of his words, and yields to Christ the superiority in glory, accomplishing the work, not of love, but rather of truth and necessity. For the creature is subject, even if it willeth not, to the Creator? the bond to the Lord, the supplied to the Giver. But in what manner Christ was after John, but preferred before him, for He was before him, as himself confesseth, we have spoken sufficiently in what has preceded.

The one who leaped in the depths of his mother's womb at the voice of the Holy Virgin while she was still carrying the Lord, who was a prophet before birth and a disciple while still in the womb, says of the Savior, "I knew Him not," and he speaks truly, for he does not lie. God knows all things by Himself without being taught, but a created being knows by being taught. The Spirit dwelling in the saints supplies what is lacking and gives to human nature His own good—that is, knowledge of future things and hidden mysteries. Therefore the holy Baptist, when he says that he does not know the Lord, is certainly not speaking falsely. He speaks according to the characteristic property of human nature and the proper measure befitting a creature, and he attributes the knowledge of all things to God alone, who through the Holy Spirit enlightens people to understand hidden things. He says very wisely that he did not know Christ on his own, but came for this very purpose: to make Him known to Israel. This way he cannot seem to have run forward on his own initiative to give testimony, nor can anyone think he is a minister of his own will. Rather, he is the worker of the divine plan, the minister of the counsel from above that revealed to him the Lamb who takes away the sin of the world.

He that leaped in the depth of the womb of his mother at the voice of the Holy Virgin while yet bearing the Lord, prophet before the travail-pang, disciple in the womb, says of the Saviour, I knew Him not, and says truly, for he does not lie. For God knows all things of Himself and untaught, but the creature, by being taught. For the Spirit indwelling in the Saints, fulfils what is lacking, and gives to human nature His Own good, I mean, knowledge of things to come, and of the hidden mysteries. Therefore the holy Baptist saying that he does not know the Lord, will by no means speak untruly, in regard of the property of human nature, and the measure befitting the creature, but will attribute the knowledge of all things to God Alone, Who through the Holy Ghost enlighteneth man to the apprehension of hidden things. And very profitably doth he say that of himself he knew not Christ, but is come for that very purpose, to make Him manifest to Israel, that he may not seem to run of his own accord to bear testimony, nor be thought by any the minister of his own will, but the worker of the Divine dispensation, the minister of the Counsel from above revealing to him the Lamb Which taketh away the sin of the world.

In order, then, that the Jews might more easily come to believe in our Savior Christ and might have the most worthy understanding of Him, John says that though he had not known Him, he now knows Him. He says this so they may recognize that it is God who revealed Him, and so that being awestruck by this judgment from above, they may receive his word concerning Him. Seeing that the servant is so great, they may estimate proportionally the Dignity of the Master. For when he says that he came to make Him manifest to Israel, how does this not indicate the care that belongs to a servant?

In order therefore that the Jews may the more easily come to believe on our Saviour Christ, and may have the most worthy conception of Him, he says that having not known Him, he knows Him, that they may understand then at length God Who revealed Him, and awestruck at the judgment from above, may receive his word concerning Him, and, seeing the servant so great, may proportionally estimate the Dignity of the Master. For his saying, that he was come to make Him manifest to Israel, how does it not denote the care belonging to a servant?

John testified, saying, "I saw the Spirit descending from Heaven like a dove, and it remained on him. I did not know him, but the one who sent me to baptize with water told me, 'The one on whom you see the Spirit descending and remaining, he is the one who baptizes with the Holy Spirit.'"

32, 33 And John bare record, saying, I saw the Spirit descending from Heaven like a dove, and It abode upon Him. And I knew Him not: but He That sent me to baptize with water, the Same said unto me, Upon Whom thou shalt see the Spirit descending and remaining upon Him, the Same is He Which baptizeth with the Holy Ghost.

Having said earlier that he did not know Him, John helpfully explains and reveals the Divine Mystery, both showing that the One who told him was God the Father, and clearly describing how the revelation took place. Everything he says benefits the readers' understanding; and by stating that the Mystery of Christ's purpose toward humanity was taught to him by God, he shows that his opponents are fighting against the decree from above, and to their own danger setting themselves against the mighty purpose of the Father. For this was the approach of someone skillfully persuading them to stop their futile plan, and to receive Him who came by the good will of the Father for the salvation of all. He therefore testifies both that he saw the Spirit descending from Heaven upon Him in the form of a dove, and that It remained upon Him. Moreover, he says that he himself was the ear-witness of the One who sent him to baptize with water—that the One upon whom the Spirit came and remained upon Him is He who baptizes with the Holy Ghost. The witness is therefore completely trustworthy, the sign is supernatural, and above all is the Father who revealed it.

Having said above that he knew Him not, he profitably explains and uncovers the Divine Mystery, both shewing that He Who told him was God the Father, and clearly relating the manner of the revelation. By all does he profit the mind of the headers; and whereby he says that the Mystery of Christ to men-ward was taught him of God, he shews that his opposers are fighting against the decree from above, and to their own peril arraying themselves against the mighty purpose of the Father. For this was the part of one skillfully persuading them to desist from their vain counsel, and to receive Him Who by the goodwill of the Father came for the salvation of all. He therefore testifieth, both that he saw the Spirit descending from Heaven upon Him, in the form of a Dove, and that It abode upon Him. Then besides, he says that himself was the ear-witness of Him Who sent him to baptize with water, that He upon Whom the Spirit came and abode upon Him is He which baptizeth with the Holy Ghost. Most worthy of belief then the witness, supernatural the sign, above all the Father Who revealed.

And these things are so. But perhaps the heretic who loves to find fault will jump up and with a loud laugh say: "What again, sirs, do you say to this as well, or what argument will you bring forth, twisting what is written? Look, he says that the Spirit descends upon the Son; look, He is anointed by God the Father; He receives what He does not have, forsooth, with the Psalmist bearing witness with us and saying to Him: 'Therefore God, Your God, has anointed You with the oil of gladness above Your fellows.' How then will the Son any longer be consubstantial with the perfect Father, if He is not Himself perfect, and is therefore anointed?" To this then I think it right to say to those who overturn the holy doctrines of the Church and pervert the truth of the Scriptures: Wake up, you drunkards, from your wine, so that seeing the clear beauty of the truth, you may be able with us to cry out to the Son: "Truly You are the Son of God." For if you fully believe that He is by physis God, how will He not have perfection? For it is time now that you speak impiously against the Father Himself as well. For from where must He necessarily have perfection, as you say? How will He not be brought down to the lowliness of His Offspring, which according to you is imperfect, since the divine ousia in the Son has once received the capacity of not having perfection, according to your unlearned and uninstructed reasoning? For we will not divide that great and unblemished physis into different categories, so that it should be imperfect perhaps in one, and again perfect in the other. Since the definition of human nature too is one with respect to all people, and equal in all of us, what person will be less human, as a human being? Nor will he be considered more so than another. And I suppose that one angel will differ in nothing from another angel with respect to their being what they are—namely, angels—because of sameness of nature, all being linked with one another unto one nature. How then can the physis which is divine and surpassing all show itself in a state inferior to created things in its own special good, and endure a condition which the creature cannot endure? How will it be at all simple and uncompounded if perfection and imperfection appear in it? For it will be compounded of both, since perfection is not of the same kind as imperfection. For if they are of the same kind, and there is no difference between them, everything which is perfect will without distinction also be imperfect. And if anything again is imperfect, this too will be perfect. And the charge against the Son will be nothing, even though according to your assumptions He appears not perfect. But neither will the Father Himself, though witnessed to with respect to His perfection, surpass the Son, and there is an end of our dispute. But if much distance separates imperfection from perfection, and the divine physis admits both together, it is compound and not simple.

And these things are thus. But perchance the heretic fond of carping will jump up, and with a big laugh, say; What again, sirs, say ye to this too, or what argument will ye bring forth, wresting that which is written? Lo, he saith that the Spirit descendeth upon the Son; lo, He is anointed by God the Father; That Which He hath not, He receives forsooth, the Psalmist co-witnessing with us and saying, as to Him: Wherefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows. How then will the Son any more be Consubstantial with the Perfect Father, not being Himself Perfect, and therefore anointed? To this then I think it right to say to those who overturn the holy doctrines of the Church, and pervert the truth of the Scriptures: Awake, ye drunkards, from your wine, that viewing the clear beauty of the truth, ye may be able with us to cry to the Son: Of a truth Thou art the Son of God. For if thou fully believe that He is by Nature God, how will He not have perfection? For time is it that ye now speak impiously against the Father Himself also: for whence must He needs, as thou sayest, have perfection? how will He not be brought down to the abasement of His Offspring, which according to you is imperfect, in that the Divine Essence in the Son has once received the power of not having Perfection, according to your unlearned and uninstructed reasoning? For we will not divide that Great and Untaint Nature into different Words, so that it should be imperfect perchance in one, and again Perfect in the other. Since the definition of human nature too is one in respect of all men, and equal in all of us, what man will be less, qua man? but neither will he be considered more so than another. And I suppose that one angel will differ in nothing from another angel in respect of their being what they are, angels to wit, from sameness of nature, being all linked with one another unto one nature. How then can the Nature Which is Divine and surpassing all, shew Itself in a state inferior to things originate in Its own special good, and endure a condition which the creature cannot endure? How will It be at all simple and uncompounded, if Perfection and imperfection appear in It? For It will be compounded of both, since Perfection is not of the same kind as imperfection. For if they be of the same kind, and there be no difference between them, every thing which is perfect will without distinction be also imperfect: and if ought again be imperfect, this too will be perfect. And the charge against the Son will be nought, even though according to your surmisings He appear not Perfect: but neither will the Father Himself, though witnessed to in respect of His Perfection, surpass the Son, and there is an end of our dispute. But if much interval severs imperfection from perfection, and the Divine Nature admits both together, It is compound, and not simple.

But perhaps someone will say that opposites are incompatible and cannot coexist in the same subject at the same time—for instance, a body cannot have both white and black skin together. Well, my friend, you have very bravely supported my argument. For if the Divine Nature is One, and there is no other besides It, how, tell me, will It admit opposites? How will things unlike one another come together in one subject? But since the Father is by physis God, the Son too is by physis God. He will therefore differ in no way from the Father in respect of being Perfect, since He is begotten of His Divine and most Perfect Essence. For must He not necessarily be Perfect Who is from a Perfect Parent, since He is both His exact Likeness and the express Image of His Person, as it is written? But I suppose everyone will consent and agree to this. Or let him come forward and say how the Son is the exact Image of the Perfect Father while not having Perfection in His Own Nature, according to the foolishness of some. For since He is the Impress and Image, He too is perfect as the One Whose Image He is.

But perchance some one will say, that contraries are incompatible, and not co-existent in one subject at the same time, as for instance in a body white and black skin together. Well, my friend, and very bravely hast thou backed up my argument. For if the Divine Nature be One, and there be none other than It, how, tell me, will It admit of contraries? How will things unlike to one another come together into one subject? But since the Father is by Nature God, the Son too is by Nature God. He will therefore in nothing differ, in respect of being Perfect, from the Father, since He is begotten of His Divine and most Perfect Essence. For must not He needs be Perfect Who is of a Perfect Parent, since He is both His exact Likeness, and the express Image of His Person, as it is written? But every one will I suppose consent and agree to this. Or let him come forward and say, how the Son is the exact Image of the Perfect Father, not having Perfection in His Own Nature, according to the uncounsel of some. For since He is the Impress and Image, He is Himself too perfect as He, Whose Image He is.

But someone says that John saw the Spirit descending from Heaven upon the Son, and that He has sanctification from without, because He receives it as one who does not have it. Then it is time to call Him openly a creature, barely honored with a little excellence, perfected and sanctified in equal rank with the rest, and having His supply of good things as something acquired. But then how does the Evangelist not lie when he says, "Of His fullness have all we received"? For how will He be full in His own physis if He Himself receives from Another? Or how will God be conceived of as Father at all if the Only-Begotten is a creature and not rather Son? For if this is so, both He Himself will be falsely called Father, and the Son will not be Truth, having upon Him a spurious dignity and a title of bare words. The whole thing therefore will come to nothing, with the Father being neither truly Father nor the Son this by physis, which He is said to be. But if God is truly Father, He surely has that of which He is Father—the Son, that is, of Himself.

But, says one, John saw the Spirit descending from Heaven upon the Son, and He has Sanctification from without, for He receives it as not having it. Time then is it to call Him openly a creature, barely honoured with a little excellence, perfected and sanctified in equal rank with the rest, and having His supply of good things an acquired one. Then how does the Evangelist not lie, when he says, Of His fulness have all we received? For how will He be full in His Own Nature, Who Himself receiveth from Another? Or how will God be at all conceived of as Father if the Only-Begotten is a creature, and not rather Son? For if this be so, both Himself will be falsely called Father, and the Son will not be Truth, having upon Him a spurious dignity, and a title of bare words. The whole therefore will come to nothing; the Father being neither truly father, nor the Son this by Nature, which He is said to be. But if God be truly Father, He surely has whereof He is Father, the Son, that is, of Himself.

Then how will the Godhead that is holy by nature beget from itself something that lacks holiness, and bring forth its own offspring without its own inherent properties? For if He has sanctification from outside, as they foolishly claim, they must admit, even against their will, that He was not always holy, but became so later, when the Spirit descended upon Him, as John says. How then was the Son holy even before the Incarnation? For the Seraphim glorified Him in this way, repeating "Holy" in order, from the first to the third time. If then He was holy, even before the Incarnation—indeed, always being with the Father—how did He need a sanctifier, and this in the last times, when He became Man? I am amazed that this too escapes them, despite all their love of investigation. For must we not necessarily understand that the Son could at any time reject sanctification, if it is not in Him essentially, but came to Him as it does to us, or any other rational creature? But that which falls away from sanctification will surely be completely under the bondage of sin, and sink into what is worse, no longer retaining the power to be free from vice. Therefore the Son will not be found to be unchangeable, and the Psalmist will be lying when he cries in the Spirit concerning Him, "But You are the Same."

Then how will the Godhead Holy by Nature beget that of Itself which is void of holiness, and bring forth Its own Fruit destitute of Its own inherent Properties? For if He hath sanctification from without, as they babbling say;—-they must needs confess, even against their will, that He Was not always holy, but became so afterwards, when the Spirit descended upon Him, as John saith. How then was the Son holy even before the Incarnation? for so did the Seraphim glorify Him, repeating the Holy, in order, from the first to the third time. If then He was holy, even before the Incarnation, yea rather being ever with the Father, how needed He a sanctifier, and this in the last times, when He became Man? I marvel how this too escapes them, with all their love of research. For must we not needs conceive, that the Son could at any time reject sanctification, if it be not in Him essentially, but came to Him as it does to us, or any other reasonable creature? But that which falls away from sanctification, will it not be altogether under the bonds of sin, and sink to the worse, no longer retaining power to be apart from vice? Therefore neither will the Son be found to be unchangeable, and the Psalmist will lie crying in the Spirit as to Him, But Thou art the Same.

Besides what has been already said, let this too be considered, for it brings in a related idea: All reasoning will demonstrate that what is partaken of is somewhat different by physis (nature) than the one who partakes. For if this is not true, but the one shall in no way differ from the other, and is the same, then what partakes of something partakes of itself, which is incredible even to think of (for how can anyone be imagined to partake of himself?). But if the things mentioned lie altogether in natural diversity from one another, and the necessity of reasoning separates them, let those who give the Spirit by participation to the Only-Begotten see to what a depth of impiety they sink unknowingly. For if the Son is a partaker of the Spirit, and the Spirit is by physis holy, He Himself will not be by physis holy, but is shown to be barely so through combination with another, transformed by grace to something better than what He was at first. But let the fighter against God again see into how great an impiety the question casts him down. For first, some change and turning, as we said before, will be found to exist with respect to the Son. And being changed according to you, and having advanced to the better, He will be shown to be not only not inferior to the Father, but even somehow to have become superior—and how this is, we will say, taking it from the Divine Scripture. The divine Paul says somewhere of Him: Have this mind among yourselves, which was also in Christ Jesus, who being in the form of God, thought it not robbery to be equal with God, but emptied Himself, and took upon Him the form of a servant, and was made in the likeness of men, and being found in fashion as a man, He humbled Himself. Since then even before the Incarnation, He was in the form and equality of the Father, but at the time of the Incarnation receiving the Spirit from Heaven was sanctified, according to them, and became by reason of this both better and greater than Himself, He surpasses at length, it is plain, even the measure of His Father. And if on receiving the Spirit He rose up to dignity above that of the Father, then the Spirit is superior even to the Father Himself, seeing that He bestows on the Son the superiority over Him. Who then will not shudder at the mere hearing of this? For it is truly hard even to work through such arguments, but no otherwise can the harm of their stubbornness be driven off. Therefore we will say again to them: If when the Word of God became man, He is then also sanctified by receiving the Spirit, but before the Incarnation was in the form and equality of the Father, not yet according to them sanctified, it is time they should boldly say that God the Father is not holy, if the Word who is in all things altogether conformed and equal to Him was not holy in the beginning, but barely in the last times became so. And again, if He is truly the Word of God, who receives the Spirit and is sanctified in His own physis, let our opponents say whether in doing this He became greater or less than Himself, or remained the same. For if He has nothing more from the Spirit, but remains the same as He was, do not be offended at learning that It descended on Him. But if He was injured by receiving It and became less, you will introduce to us the Word as passible, and will accuse the essence of the Father as wronging rather than sanctifying. But if He became better by receiving the Spirit, but was in the form and equality of the Father even before, according to you, He became bettered, the Father has not attained to the height of glory, but will be in that measure of it in which the Son who has advanced to the better was conformed and equal to Him. It is fitting then, I deem, to say to the ill-instructed heretics, Behold O foolish people and without understanding, which have eyes and see not; which have ears and hear not; for the god of this world has indeed blinded the eyes of those who believe not, lest the light of the glorious gospel of Christ should shine to them—they are worthy of pity rather than of anger. For they do not understand what they read.¹¹

Besides what has been already said, let this too be considered, for it brings in a kindred idea: All reasoning will demonstrate that the partaken is somewhat other by nature than the partaker. For if this be not true, but that shall in no wise differ from this, and is the same; that which partakes of ought partakes of itself, which is incredible even to think of (for how can any one be imagined to partake of himself?). But if the things mentioned lie altogether in natural diversity one to another, and the necessity of reasoning separates them, let them who give the Spirit by participation to the Only-Begotten, see to what a depth of impiety they sink unawares. For if the Son is partaker of the Spirit, and the Spirit is by Nature holy, He Himself will not be by Nature holy, but is shewn to be hardly so through combination with another, transelemented by grace to the better, than that wherein He was at first. But let the fighter against God again see, into how great impiety the question casts him down. For first some change and turning, as we said before, will be found to exist respecting the Son. And being according to you changed, and having advanced unto the better, He will be shewn to be not only not inferior to the Father, but even somehow to have become superior: and how this is, we will say, taking it from the Divine Scripture. The divine Paul says somewhere of Him: Be each among you so minded, according to what was also in Christ Jesus, Who being in the form of God, thought it not robbery to be equal with God, but emptied Himself, and took upon Him the form of a servant, and was made in the likeness of men, and being found in fashion as a Man, He humbled Himself. Since then even before the Incarnation, He was in the form and equality of the Father, but at the time of the Incarnation receiving the Spirit from Heaven was sanctified, according to them, and became by reason of this better alike and greater than Himself, He surpasses at length it is plain even the measure of His Father. And if on receiving the Spirit He mounted up unto dignity above that of the Father, then is the Spirit superior even to the Father Himself, seeing that He bestows on the Son the superiority over Him. Who then will not shudder at the mere hearing of this? For hard is it in truth even to go through such arguments, but no otherwise can the harm of their stubbornness be driven off. Therefore we will say again to them: If when the Word of God became Man, He is then also sanctified by receiving the Spirit: but before the Incarnation was in the Form and Equality of the Father, not yet according to them sanctified, time is it they should boldly say, that God the Father is not holy, if the Word Who is in all things altogether Con-formal and Equal to Him, was not holy in the beginning, but barely in the last times became so. And again, if He is truly the Word of God, Who receiveth the Spirit, and is sanctified in His Own Nature, let our opponents say, whether in doing this, He became greater or less than Himself, or remained the Same. For if He hath nothing more from the Spirit, but remaineth the same as He was, be not offended at learning that It descended on Him. But if He was injured by receiving It, and became less, you will introduce to us the Word as passible, and will accuse the Essence of the Father as wronging rather than sanctifying. But if He became better by receiving the Spirit, but was in the Form and Equality of the Father, even before, according to you, He became bettered, the Father hath not attained unto the height of glory, but will be in that measure of it, in which the Son Who hath advanced to the better was Con-formal and Equal to Him. Convenient is it then, I deem, to say to the ill-instructed heretics, Behold o foolish people and without understanding, which have eyes, and see not; which have ears and hear not; for the god of this world hath indeed blinded the eyes of them, which believe not, lest the light of the glorious gospel of Christ should shine unto them: worthy of pity are they rather than of anger. For they understand not, what they read.¹¹

But that this reasoning is true will be clear from the following, even if our previous attempts have not made the demonstration perfectly clear. Again we bring forward what Paul said: "Let each of you be so minded according to what was also in Christ Jesus, who being in the Form of God thought it not robbery to be equal with God, but emptied Himself, and took upon Him the Form of a servant, and was made in the likeness of men, and being found in fashion as a man, He humbled Himself." Look, Paul greatly marvels at the Son as being equal and conformed with God the Father, yet not seizing this because of His love for us, but descending to lowliness through the Form of a servant, emptied by reason of His humanity. But if, sirs, He was sanctified by receiving the Spirit when He became man, and was made superior to Himself through this sanctification, into what kind of lowliness shall we see Him to have descended? How is that which was exalted made low? How did that which was sanctified descend? Did it not rather ascend and become exalted for the better? What emptiness comes from being filled through the Spirit? Or how can He be thought to have become incarnate for our sakes if He gained so great a profit for Himself? How did the Rich become poor for our sakes if He was enriched because of us? How was He rich even before His coming if, according to them, He received in it what He did not have before, namely the Spirit? Or how will He not rather justly offer us thanksgiving for what He gained by means of us? "Be astonished, as it is written, O heavens, at this, and be horribly afraid," says the Lord, "for the people" of the heretics "have in truth committed two evils," understanding neither what they say nor what they affirm, and they do not think it grievous to incur such danger in the weightiest matters. For otherwise they would, shedding bitter tears from their eyes and lifting up a mighty voice on high, have approached saying, "Set a watch, O Lord, before my mouth, keep the door of my lips. Incline not my heart to words of wickedness." For their words are truly words of wickedness, bringing extreme harm to those who hear them. But we, having expelled their babbling from our heart, will walk in the right way of the faith, bearing in mind what is written: "Casting down imaginations and every high thing that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." Come then, and bringing our mind into captivity regarding the subjects before us, let us subject it to the glory of the Only-Begotten, bringing all things wisely to His obedience, that is, to the mode of the Incarnation. For being rich, for our sakes He became poor, that we through His poverty might be rich.

But that the reasoning is true, will be clear from hence, even if we have not, by our previous attempts, made the demonstration perfectly clear. Again shall this that is spoken by the mouth of Paul be brought forward: Be each among you, saith he, so minded, according to what was also in Christ Jesus, Who being in the Form of God thought it not robbery to be equal with God, but emptied Himself, and took upon Him the Form of a servant, and was made in the likeness of men, and being found in fashion as a Man, He humbled Himself. Lo, he much marvels at the Son, as being Equal and Con-formal with God the Father, not, by reason of His Love to us, seizing this, but descending to lowliness, through the Form of a servant, emptied by reason of His Manhood. But if, sirs, He on receiving the Spirit were sanctified rather, when He became Man, and were, through the sanctification, rendered superior to Himself, into what kind of lowliness shall we see Him to have descended? How is That made low that was exalted, how did That descend that was sanctified, or how did it not rather ascend, and was exalted for the better? What emptiness hath filling through the Spirit? or how will He at all be thought to have been Incarnate for our sakes, Who underwent so great profit in respect of Himself? How did the Rich become poor for our sakes, who was enriched because of us? How was He rich even before His Advent, Who according to them received in it what He had not, to wit the Spirit? Or how will He not rather justly offer to us thank-offering for what by means of us He gained? Be astonished, as it is written, O ye heavens, at this: and be horribly afraid, saith the Lord: for the people of the heretics have in truth committed two evils, understanding neither what they say, nor whereof they affirm, and think it not grievous thus to incur such danger in the weightiest matters. For else would they, shedding bitter tears from their eyes, and lifting up a mighty voice on high, have approached, saying, Set a watch, O Lord, before my mouth, keep the door of my lips. Incline not my heart to words of wickedness. For words of wickedness in truth are their words, travailing with extremest mischief to the hearers. But we, having expelled their babbling from our heart, will walk in the right way of the faith, bearing in mind that which is written: Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. Come then, and bringing into captivity our mind as to the subjects before us, let us subject it to the glory of the Only-Begotten, bringing all things wisely to His obedience, that is, to the mode of the Incarnation. For, being Rich, for our sakes He became poor, that we through His poverty might be rich.

If you wish, accept our proof through this passage now before us, and listen to our words with patience. The Divine Scripture testifies that man was made in the Image and Likeness of God Who is over all. Indeed, the one who wrote the first book for us—Moses, who above all men was known to God—says, "And God created man, in the Image of God created He him." But Moses himself also taught us that man was sealed unto the Divine Image through the Spirit, saying, "And breathed into his nostrils the breath of life." For the Spirit immediately both gave life to God's creation and divinely impressed His own Image upon it. Thus the most excellent Craftsman God, having formed the rational living creature upon the earth, gave him the saving commandment. And man was in Paradise, as it is written, still keeping the Gift and distinguished in the Divine Image of Him Who made him, through the Holy Spirit Who dwelt in him. But when he was corrupted by the tricks of the devil, he began to despise his Creator, and by trampling on the law given to him, to grieve his Benefactor. God then withdrew the grace given to him, and the one who was made for life first heard "Dust thou art, and unto dust shalt thou return." And then the Likeness to God was defaced through the invasion of sin, and the Impress was no longer bright but fainter and darkened because of the transgression. But when the human race had grown to an innumerable multitude, and sin had dominion over them all, stripping each person's soul in many ways, human physis was stripped of the ancient grace; the Spirit departed altogether, and the rational creature fell into the greatest folly, ignorant even of its Creator. But the Craftsman of all, having endured for a long time, finally took pity on the corrupted world, and being Good, hastened to gather together His runaway flock on earth back to those above; and He decreed to transform human physis anew to the original Image through the Spirit. For it was not otherwise possible that the Divine Impress should shine forth in man again as it did before.

Receive then, if you please, our proof through that also which is now before us, opening a forbearing ear to our words. The Divine Scripture testifies that man was made in the Image and Likeness of God Who is over all. And indeed, he who compiled the first book for us (Moses, who above all men was known to God) says, And God created man, in the Image of God created He him. But that through the Spirit he was sealed unto the Divine Image, himself again taught us, saying, And breathed into his nostrils the breath of life. For the Spirit at once began both to put life into His formation and in a Divine manner to impress His own Image thereon. Thus the most excellent Artificer God, having formed the reasonable living creature upon the earth, gave him the saving commandment. And he was in Paradise, as it is written, still keeping the Gift, and eminent in the Divine Image of Him That made him, through the Holy Ghost That indwelt him. But when perverted by the wiles of the devil, he began to despise his Creator, and by trampling on the law assigned him, to grieve his Benefactor, He recalled the grace given to him, and he that was made unto life then first heard Dust thou art, and unto dust shalt thou return. And now the Likeness to God was through the inroad of sin defaced, and no longer was the Impress bright, but fainter and darkened because of the transgression. But when the race of man had reached to an innumerable multitude, and sin had dominion over them all, manifoldly despoiling each man's soul, his nature was stripped of the ancient grace; the Spirit departed altogether, and the reasonable creature fell into extremest folly, ignorant even of its Creator. But the Artificer of all, having endured a long season, at length pities the corrupted world, and being Good hastened to gather together to those above His runaway flock upon earth; and decreed to trans-element human nature anew to the pristine Image through the Spirit. For no otherwise was it possible that the Divine Impress should again shine forth in him, as it did aforetime.

What he devised for this purpose, how he planted in us the unshakable grace, or how the Spirit took root again in humanity, in what way our nature was restored to its former condition – all this should be explained. The first man, being earthy and from the earth, and having placed in his own power the choice between good and evil, being master of the inclination toward either, was caught by bitter deception. Having inclined toward disobedience, he falls to the earth, the mother from which he came, and now finally overcome by corruption and death, he passes the penalty to his entire race. With evil growing and multiplying in us, and our understanding constantly declining toward the worse, sin reigned, and thus finally human nature was shown stripped of the Holy Spirit who had dwelt in him. For the Holy Spirit of wisdom will flee deceit, as it is written, nor dwell in the body that is subject to sin. Since the first Adam did not preserve the grace given him by God, God the Father decided to send us from heaven the second Adam. For he sends in our likeness his own Son, who is by physis without variableness or change, and wholly ignorant of sin, so that just as by the disobedience of the first we became subject to divine wrath, so through the obedience of the second we might both escape the curse and its evils might be brought to nothing. But when the Word of God became man, he received the Spirit from the Father as one of us – not receiving anything for himself individually, for he was the giver of the Spirit – but so that he who knew no sin might, by receiving it as man, preserve it for our nature, and might root the grace that had left us back into us again. For this reason, I believe, the holy Baptist profitably added, "I saw the Spirit descending from heaven, and it remained upon him." For it had fled from us because of sin, but he who knew no sin became as one of us, so that the Spirit might become accustomed to remaining in us, having no reason for departure or withdrawal in him.

What then He contrives to this end, how He implanted in us the inviolate grace, or how the Spirit again took root in man, in what manner nature was re-formed to its old condition, it is meet to say. The first man, being earthy, and of the earth, and having, placed in his own power, the choice between good and evil, being master of the inclination to each, was caught of bitter guile, and having inclined to disobedience, falls to the earth, the mother from whence he sprang, and over-mastered now at length by corruption and death, transmits the penalty to his whole race. The evil growing and multiplying in us, and our understanding ever descending to the worse, sin reigned, and thus at length the nature of man was shewn bared of the Holy Ghost Which indwelt him. For the Holy Spirit of wisdom will flee deceit, as it is written, nor dwell in the body that is subject unto sin. Since then the first Adam preserved not the grace given him of God, God the Father was minded to send us from Heaven the second Adam. For He sendeth in our likeness His own Son Who is by Nature without variableness or change, and wholly unknowing of sin, that as by the disobedience of the first, we became subject to Divine wrath, so through the obedience of the Second, we might both escape the curse, and its evils might come to nought. But when the Word of God became Man, He received the Spirit from the Father as one of us, (not receiving ought for Himself individually, for He was the Giver of the Spirit); but that He Who knew no sin, might, by receiving It as Man, preserve It to our nature, and might again inroot in us the grace which had left us. For this reason, I deem, it was that the holy Baptist profitably added, I saw the Spirit descending from Heaven, and It abode upon Him. For It had fled from us by reason of sin, but He Who knew no sin, became as one of us, that the Spirit might be accustomed to abide in us, having no occasion of departure or withdrawal in Him.

Therefore through Himself He receives the Spirit for us, and renews to our nature the ancient good. For this is also why He is said to become poor for our sakes. For being rich, as God and lacking no good thing, He became Man lacking all things, to whom it is somewhere rightly said, What do you have that you did not receive? Just as, being by physis Life, He died in the Flesh for our sakes, that He might overcome death for us and raise up our whole nature together with Himself (for all of us were in Him, in that He was made Man), so does He also receive the Spirit for our sakes, that He may sanctify our whole nature. For He did not come to profit Himself, but to be for all of us the Door and Beginning and Way of the Heavenly Goods. For if He had not been willing to receive, as Man, or to suffer as one of us, how could anyone have shown that He humbled Himself? Or how would the Form of a servant have been properly maintained if nothing befitting a servant were written of Him? Let not then the all-wise account of the dispensation be pulled to pieces, about which the divine Paul himself rightly cries out in admiration: To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, according to the eternal purpose which He purposed in Christ Jesus our Lord. For the great mystery of the Incarnation is indeed seen to be wisdom and God-befitting.

Therefore through Himself He receives the Spirit for us, and renews to our nature, the ancient good. For thus is He also said for our sakes to become poor. For being rich, as God and lacking no good thing, He became Man lacking all things, to whom it is somewhere said and that very well, What hast thou that thou didst not receive? As then, being by Nature Life, He died in the Flesh for our sakes, that He might overcome death for us, and raise up our whole nature together with Himself (for all we were in Him, in that He was made Man): so does He also receive the Spirit for our sakes, that He may sanctify our whole nature. For He came not to profit Himself, but to be to all us the Door and Beginning and Way of the Heavenly Goods. For if He had not pleased to receive, as Man, or to suffer too, as one of us, how could any one have shewn that He humbled Himself? or how would the Form of a servant have been fittingly kept, if nothing befitting a servant were written of Him? Let not then the all-wise account of the dispensation be pulled to pieces, whereof the divine Paul himself rightly cries in admiration: To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, according to the eternal purpose which He purposed in Christ Jesus our Lord. For wisdom indeed and God-befitting, is the great mystery of the Incarnation seen to be.

I believe this is the understanding of our Savior that those of us who choose to be devout and take joy in orthodox doctrines ought to hold. We will not fall into such unreasonableness as to suppose that the Spirit was in the Son by Nature through participation rather than essentially inherent, just as He is in the Father Himself. For the Holy Spirit belongs to the Son just as He does to the Father. This is what we also read in the Divine Scriptures, where it says: "After they were come to Mysia, they assayed to go into Bithynia, and the Spirit of Jesus suffered them not."²²

Such an apprehension of our Saviour do I suppose that we who choose to be pious, and rejoice in orthodox doctrines, ought to have. For we too will not descend to such lack of reason as to suppose that in the Son by Nature was the Spirit by participation and not rather essentially inherent even as in the Father Himself. For as of the Father, so also of the Son, is the Holy Ghost. So did we also read in the Divine Scriptures. For it says: After they were come to Mysia, they assayed to go into Bithynia, and the Spirit of Jesus suffered them not.²²

But if anyone, with an overly argumentative spirit, wants to object to what we're saying here and insist again that the Spirit is in the Son by participation, or that He wasn't in Him before but came to be in Him when He was baptized during the period of His Incarnation, let him consider what great absurdities he will fall into. First, the Saviour says: "Among them that are born of women there hath not arisen a greater than John the Baptist." This statement is true, but we see that the one who reached the highest point of glory and virtue available to us honored Christ with incomparable excellencies. For John says, "I am not worthy to stoop down and unloose the latchet of His shoes." How then is it not absurd—indeed, impious—to believe that John was filled with the Holy Spirit even from his mother's womb, because it is written of him this way, and yet to suppose that his Master, or rather the Master and Lord of all, first received the Spirit when He was baptized? This is especially problematic since the holy Gabriel says to the holy Virgin: "The Holy Ghost shall come upon thee, and the Power of the Highest shall overshadow thee; therefore also that holy Thing which shall be born of thee, shall be called the Son of God." And let the lover of learning see how much meaning this statement carries. For regarding John, it says "he shall be filled with the Holy Ghost" (for the Holy Spirit was in him as a gift, and not essentially), but regarding the Saviour, it no longer says "shall be filled" (according to right understanding), but "that holy Thing which shall be born of thee." Nor did it add "shall be," for It was always Holy by physis, as God.

But if it seem good to any one, with over contentious zeal, to object to our words hereon, and to assert again, that the Spirit is in the Son by participation, or that, not being in Him before, He then came to be in Him, when He was baptized, in the period of His Incarnation, let him see, into what and how great absurdities he will fall. For first, the Saviour saith: Among them that are born of women there hath not arisen a greater than John the Baptist. And the word is true: but we see him who hath attained to the summit of glory and virtue that belong to us, honouring Christ with incomparable excellencies. For I am not worthy, says he, to stoop down and unloose the latchet of His shoes. How then is it not absurd, yea rather impious, to believe that John was filled with the Holy Ghost, even from his mother's womb, because it is so written of him: and to suppose that his Master, yea rather the Master and Lord of all, then first received the Spirit, when He was baptized, albeit holy Gabriel says to the holy Virgin: The Holy Ghost shall come upon thee, and the Power of the Highest shall overshadow thee; therefore also that holy Thing which shall be born of thee, shall be called the Son of God. And let the lover of learning see, with how great a meaning the word travaileth. For of John, it saith, he shall be filled with the Holy Ghost (for the Holy Ghost was in him as a gift, and not essentially), but of the Saviour, he no longer saith shall be filled, (in rightness of conception,) but that holy Thing which shall be born of thee. Nor did he add shall be, for It was always Holy by Nature, as God.

But since I believe we ought to seek what is profitable from all sources, and since the voice of the archangel has already been brought forward, come, let us examine it a little. The Holy Ghost, he says, shall come upon you, and the Power of the Highest shall overshadow you; therefore also that Holy Thing which shall be born of you shall be called the Son of God. Let the person who, from great ignorance, opposes the right doctrines of the Church tell us whether even before the Incarnation the Word of God the Father was Son, or had the title in name only but was a bastard and falsely called. For if he says that He was not the Son at all, he will deny the Father (for of whom will He be the Father if He has no Son?), and he will think contrary to all the Divine Scriptures. But if he confesses that the Son even before the Incarnation both was and was called Son, how does the Archangel tell us that what should be born of the holy Virgin shall be called the Son of God, although He was this by physis even long before? Therefore, just as the Son, being from eternity with the Father as having His origin of being, is at the time of His Incarnation called Son of God from His appearing in the world with a body, so, having in Himself essentially His own Spirit, He is said to receive it as Man, preserving to the humanity the order befitting it, and with it appropriating for our sakes the things befitting it. But how can the Word be thought of at all apart from His own Spirit? For would it not be absurd to say that the spirit of man, which is in him according to the definition of nature and for the completeness of the living being, was separated from him? But I suppose that this is most evident to all. How then shall we sever the Spirit from the Son, when it is so inherent and essentially united, and through Him proceeding and being in Him by physis, that it cannot be thought to be other than He by reason both of identity of working and the very exact likeness of physis? Hear what the Saviour says to His own disciples: If you love Me, keep My commandments, and I will pray the Father, and He shall give you another Comforter, the Spirit of Truth, whom the world cannot receive. See, plainly He calls the Holy Ghost Spirit of Truth. But that He and none other than He is the Truth, hear Him again saying, I am the Truth. The Son by physis then being and being called Truth, see how great a oneness with Him the Spirit has. For the disciple John says somewhere of our Saviour, This is He who came by water and blood and the spirit, Jesus Christ; not by water only, but by water and blood: and it is the Spirit that bears witness, because the Spirit is Truth. Therefore also, the Holy Ghost indwelling in our inner man, Christ Himself is said to dwell there, and so it is. And indeed the blessed Paul most clearly teaching this says, But you are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is none of His. And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness. Apply, sir, a quick ear to what is said. Having named the Spirit of Christ that dwells in us, he immediately added, If Christ is in you, introducing the exact likeness of the Son with the Spirit, which is His own and proceeding from Him by physis. Therefore He is called the Spirit of adoption also, and in Him we cry Abba, Father. And as the blessed John somewhere says, By this we know that He dwells in us, because He has given us of His Spirit.³³

But since I deem that we ought to seek after what is profitable from all quarters; the voice of the archangel having been once brought forward, come, let us exercise ourselves a little in it. The Holy Ghost, says he, shall come upon thee, and the Power of the Highest shall overshadow thee; therefore also That Holy Thing which shall be born of thee, shall be called the Son of God. Let him then, who from great unlearning, opposeth the right doctrines of the Church, tell us, whether even before the Incarnation the the Word of God the Father was Son, or had the glory in name only, but was a bastard, and falsely called. For if he say that He was not the Son at all, he will deny the Father (for of whom will He be the Father, if He have no Son?): and he will think contrary to all the Divine Scriptures. But if he confess that the Son even before the Incarnation both was and was called Son, how does the Archangel tell us that That which should be born of the holy Virgin shall be called the Son of God, albeit He was this by Nature even long before? As therefore the Son being from eternity with the Father, as having Origin of Being, is at the time of His Incarnation called Son of God, from His appearing in the world with a Body; so, having in Himself Essentially His Own Spirit, He is said to receive It as Man, preserving to the Humanity the order befitting it, and with it appropriating for our sakes the things befitting it. But how can the Word be thought of at all apart from Its Own Spirit? For would it not be absurd to say, that the spirit of man, which is in him, according to the definition of nature, and for the completeness of the living-being, was separated from him? But I suppose that this is most evident to all. How then shall we sever the Spirit from the Son, Which is so inherent and essentially united, and through Him proceeding and being in Him by Nature, that It cannot be thought to be Other than He by reason both of Identity of working, and the very exact likeness of Nature. Hear what the Saviour saith to His own disciples, If ye love Me, keep My Commandments, and I will pray the Father, and He shall give you Another Comforter, the Spirit of Truth, Whom the world cannot receive. Lo, plainly He calls the Holy Ghost Spirit of Truth. But that He and none other than He is the Truth, hear Him again saying, I am the Truth. The Son by Nature then being and being called Truth, see how great Oneness with Him the Spirit hath. For the disciple John saith somewhere of our Saviour, This is He that came by water and blood and the spirit, Jesus Christ; not by water only, but by water and blood: and it is the Spirit That beareth witness, because the Spirit is Truth. Therefore also, the Holy Ghost indwelling in our inner man, Christ Himself is said to dwell therein, and so it is. And indeed the blessed Paul most clearly teaching this, says, But ye are not in the flesh, but in the Spirit, If so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His. And if Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness. Apply, sir, a quick ear to what is said. Having named the Spirit of Christ That dwelleth in us, he straightway added, If Christ be in you, introducing the exact likeness of the Son with the Spirit, Which is His Own and proceeding from Him by Nature. Therefore He is called the Spirit of adoption also, and in Him we cry Abba, Father. And as the blessed John somewhere says, Hereby know we that He dwelleth in us, because He hath given us of His Spirit.³³

I think these things will be enough to enable the children of the Church to repel the harm caused by the heretics. But if anyone is soaked in the undiluted strong drink of their ignorance and supposes that the Son first received the Spirit when He became Man, let him show that the Word of God was not holy before the Incarnation, and we will remain silent.

I think then that these things will suffice, to enable the children of the Church to repel the mischief of the heretics. But if any one be soused in the unmixed strong drink of their unlearning, and suppose that the Son then first received the Spirit, when He became Man: let him shew that the Word of God was not holy before the Incarnation, and we will hold our peace.

But one may well wonder that the holy Evangelist everywhere carefully preserves what befits the Divine Nature. For since he said above that no one has seen God at any time, and now says that the blessed Baptist saw the Spirit descend from Heaven upon the Son, he necessarily adds, I saw the Spirit, but in the form of a dove, not Himself by nature (physis) as He is, but shadowed in the gentlest animal; so that in this again He might be shown to preserve His natural kinship and likeness to the Son, who says, Learn of Me, for I am meek and lowly in heart. Therefore the Spirit will not fall away from being God by nature: for never having been seen at any time has been preserved to Him, except under the form of a dove, because of the need of the disciple. For the blessed Baptist says that the descent of the Spirit was given to him by way of a sign and token, adding to his testimonies concerning our Saviour, He that sent me to baptize with water, the Same said to me, Upon Whom you shall see the Spirit descending and remaining on Him, the Same is He who baptizes with the Holy Ghost. Therefore I think we may rightly laugh to scorn those senseless heretics who take as literal fact that which was set forth by way of sign, even though it took place as part of the oikonomia (divine plan of salvation), as has already been said, for the sake of the need of the human race.

But one may well wonder that the holy Evangelist every where preserves with much observance what befits the Divine Nature. For since he said above, that no man hath seen God at any time, and now says that the blessed Baptist saw the Spirit descend from Heaven upon the Son, he adds of necessity, I saw the Spirit, but in the form of a Dove, not Himself by Nature, as He is, but shadowed in the gentlest animal; that in this again He might be shewn to preserve His Natural Affinity and Likeness to the Son, Who saith, Learn of Me, for I am meek and lowly in heart. Therefore the Spirit will not fall away from being God by Nature: for the never having been seen at any time has been preserved to Him, save under the form of a dove, by reason of the need of the disciple. For the blessed Baptist says that the descent of the Spirit was given him by way of a sign and token, adding to his testimonies respecting our Saviour, He that sent me to baptize with water, the Same said unto me, Upon Whom thou shalt see the Spirit descending and remaining on Him, the Same is He Which baptizeth with the Holy Ghost. Therefore I think we may fitly laugh to scorn those senseless heretics who take as matter of fact, that which was set forth by way of sign, even though it took place as part of the oeconomy, as hath been already said, for the need's sake of the human race.

The witness is reliable; he speaks about what he has actually seen. For perhaps he was familiar with what is written: "Tell what your own eyes have seen." "I saw the sign," he says, "and understood what it signified. I bear record that this is the Son of God, who was proclaimed by the Law through Moses and announced by the voice of the holy Prophets." The blessed Evangelist seems to me to be saying with great confidence, "This is the Son of God"—that is, the One, the Only by Nature, the Heir of the Father's own Nature. We too are sons by adoption, conformed to him, and through him we are called by grace to the dignity of sonship. For just as every family in heaven and earth is named from God the Father, because he is properly, first, and truly Father, so all sonship comes from the Son, because he is properly and alone truly Son—not illegitimate or falsely-called, but of the ousia of God the Father. He is not produced by cutting off, emanation, division, or separation (for the Divine Nature is completely Impassible), but as One from One, eternally co-existing and co-eternal and innate in the One who begat him, being in him and coming forth from him, indivisible and without dimensions. For the Divinity is not like a body, nor is it bounded by space, nor is it the kind of nature that makes progressive movements. Rather, just as heat proceeds from fire, appearing to be separate from it in thought and to be other than it, though it is from it and in it by nature, and proceeds from it without the fire suffering any harm through cutting off, division, or emanation (for the fire is preserved whole in its entirety)—so we should conceive of the Divine Offspring, thinking about this in a manner most worthy of God and believing that the Son subsists of himself, yet not excluding him from the one ineffable Godhead, nor saying that he is other in ousia than the Father. For then he would no longer be rightly understood as Son, but as something other than he is, and a new god would arise, different from the One who alone Is. For how could that which is not consubstantial with God by Nature fail to fall away completely from being truly God? But since the blessed Baptist is both trustworthy and of the greatest reputation, and testifies that this is the Son of God, we will confess the Son to be completely truly God and of the ousia of the Father. For this and nothing else is what the name of Sonship signifies to us.

Sure is the witness; who, what he hath actually seen, that he also speaketh. For haply he was not ignorant of that which is written, That which thine eyes have seen, tell. I saw then, says he, the sign, and understood That Which was signified by it. I bear record that this is the Son of God, Who was proclaimed by the Law that is through Moses, and heralded by the voice of the holy Prophets. The blessed Evangelist seems to me again to say with some great confidence, This is the Son of God, that is, the One, the Only by Nature, the Heir of the Own Nature of the Father, to Whom we too, sons by adoption, are conformed and through Whom we are called by grace to the dignity of sonship. For as from God the Father every family in Heaven and earth is named, from His being properly, and first, and truly Father, so is all sonship too from the Son, by reason of His being properly and Alone truly Son, not bastard nor falsely-called, but of the Essence of God the Father, not by off-cutting or emanation or division or severance (for the Divine Nature is altogether Impassible): but as One of One, ever Co-existing and Co-eternal and Innate in Him Who begat Him, being in Him, and coming forth from Him, Indivisible and without Dimensions; since the Divinity is neither after the manner of a body, nor bounded by space, nor of nature such as to make progressive footsteps. But like as from fire proceedeth the heat that is in it, appearing to be separate from it in idea, and to be other than it, though it is of it and in it by nature, and proceedeth from it without suffering any harm in the way of offcutting, division, or emanation (for it is preserved whole in the whole fire): so shall we conceive of the Divine Offspring too, thinking thereon in a manner most worthy of God, and believing that the Son subsists of Himself, yet not excluding Him from the One Ineffable Godhead, nor saying that He is Other in substance than the Father. For then would He no longer be rightly conceived of as Son, but something other than He, and a new god would arise, other than He That Only Is. For how shall not that which is not consubstantial with God by Nature, wholly fall away from being Very God? But since the blessed Baptist is both trustworthy, and of the greatest repute, and testifieth that This is the Son of God: we will confess the Son to be altogether Very God, and of the Essence of the Father. For this and nothing else, does the name of Sonship signify to us.

The next day, John stood with two of his disciples, and as he looked at Jesus walking by, he said, "Behold the Lamb of God, who takes away the sin of the world."

35, 36 Again the next day after John stood, and two of his disciples, and looking upon Jesus as He walked, he saith, Behold the Lamb of God, Which taketh away the sin of the world.

The blessed Baptist had already pointed Him out before, but now, repeating the same words again, he points Jesus out to his disciples and calls Him the Lamb of God, saying that He takes away the sin of the world. He does this almost as if to bring his hearers to remember the One who says in the Prophets: I, even I, am He who blots out your transgressions and will not remember your sins. But the Baptist does not repeat the same account of the Savior without purpose. For it belongs to skillful teaching to fix the word that has not yet been received into the souls of the disciples, not shrinking from repetition but rather enduring it for the benefit of the students. This is why the blessed Paul also says, To write the same things to you is not burdensome to me, but for you it is a safeguard.

Already had the blessed Baptist pointed Him out before; but lo, repeating again the same words, he points Jesus out to his disciples, and calls Him the Lamb of God, and says that He taketh away the sin of the world, all but bringing his hearers to remembrance of Him Who saith in the Prophets: I, even I, am He That blotteth out thy transgressions, and will not remember thy sins. But not in vain does the Baptist repeat the same account of the Saviour. For it belongs to skill in teaching, to infix in the souls of the disciples the not yet received word, not shrinking at repetition, but rather enduring it for the profit of the pupils. For therefore does the blessed Paul too say, To write the same things to you, to me indeed is not grievous, but for you it is safe.

Do you see the fruit that came from the service of teaching? Do you see how much benefit resulted from repetition? Let anyone who is entrusted with teaching learn from this to show himself superior to all laziness, and to consider silence more harmful to himself than to his hearers, and not to bury the Lord's talent in idle sloth, as if in the earth, but rather to give His money to the exchangers. For the Savior will receive His own with interest, and will make the word that is cast in grow like seed. You have here an excellent proof of what has been said. For the Baptist, not shrinking from pointing out the Lord to his disciples and from saying a second time, "Behold the Lamb of God," is seen to have benefited them so greatly that he finally even persuaded them to follow Him and to already desire to be His disciples.

Seest thou the fruit, handmaid of teaching, yielded therefrom? Seest thou how great gain accrued from repetition? Let him then who is entrusted with teaching learn from this, to shew himself superior to all indolence, and to esteem silence more hurtful to himself than to his hearers, and not to bury the Lord's talent in listless sloth, as in the earth, but rather to give His money to the exchangers. For the Saviour will receive His own with usury, and will quicken as seed the word cast in. You have here a most excellent proof of what has been said. For the Baptist, not shrinking from pointing out the Lord to his disciples, and from saying a second time, Behold the Lamb of God, is seen to have so greatly profited them, as to at length even persuade them to follow Him and already to desire discipleship under Him.

The Lord rightly turns to those who follow Him, so that you may learn through this action what is sung: "I sought the Lord, and He heard me." For while we do not yet seek the Lord through good conduct and correctness in believing, we are in a sense behind Him. But when, thirsting after His divine law, we pursue the holy and excellent way of righteousness, then at last He will look upon us, crying out what is written: "Turn to Me, and I will turn to you, says the Lord of Hosts." But He says to them, "What seek ye?" not because He is ignorant (how could that be?), for He knows all things, as God. Rather, He makes the question a beginning and foundation of His teaching.

Fitly does the Lord turn to them that follow Him, that thou mayest learn in act that which is sung, I sought the Lord, and He heard me. For while we do not yet seek the Lord by good habits and Tightness in believing, we are in some sort behind Him: but when, thirsting after His Divine law, we track the holy and choice way of righteousness, then at length will He look upon us, crying aloud what is written, Turn ye unto Me, and I will turn unto you, saith the Lord of Hosts. But He saith unto them, What seek ye? not as though ignorant (whence could it be so?), for He knoweth all things, as God; but making the question a beginning and root of His discourse.

Like well-instructed people, those who are asked respond appropriately. They already call Him Master, clearly showing their readiness to learn. Then they ask to know His home, intending to tell Him there at a suitable time about their need. They probably did not think it right to discuss necessary matters while traveling. Let what is said here be a useful example for us.

Like people well instructed do they that are asked reply. For already do they call Him, Master, thereby clearly signifying their readiness to learn. Then they beg to know His home, as about therein to tell Him at a fit season of their need. For probably they did not think it right to make talk on needful subjects the companion of a journey. Be what is said again to us for a useful pattern.

He does not point out the house, even though they asked him to, but instead tells them to come to it immediately. First, he teaches by example that it is not right to put delays in the way of searching for what is good (because delay in beneficial matters is entirely harmful). He also teaches this: that for those who are still ignorant of the holy house of our Savior Christ, that is, the Church, it will not be enough for salvation simply to learn where it is, but they must enter into it by faith and see the things mystically accomplished within it.

He doth not point out the house, though asked to do it, but rather bids them come forthwith to it: teaching first, as by example, that it is not well to cast delays in the way of search after what is good (for delay in things profitable is altogether hurtful): and this too besides, that to those who are still ignorant of the holy house of our Saviour Christ, that is, the Church, it will not suffice to salvation that they should learn where it is, but that they should enter into it by faith, and see the things mystically wrought therein.

The disciples worked hard to gain knowledge of the Divine Mysteries. I don't think that a wavering mind is fitting for those who want to learn, but rather one that is very diligent and strong enough to endure good labors, so that throughout their entire lifetime they excel in complete dedication. I believe this is what the words "they abode with Him that day" subtly indicate. But when he says "it was about the tenth hour," we adapt our teaching to each person's benefit and say that in this detail, the writer of divine truth through this careful treatment again teaches us that the great mystery of our Savior was not made known at the beginning of the present world, but when time now approaches its end. For in the last days, as it is written, we shall all be taught of God. Take again, I ask, as a picture of what has been said about the tenth hour, the disciples clinging to the Savior—of whom the holy Evangelist says that having once become His guests they remained with Him—so that those who through faith have entered into the holy house and have run to Christ may learn that they need to remain with Him, and not desire to become separated again, either by turning aside into sin or by returning to unbelief.

Assiduously did the disciples apply themselves to the attainment of the knowledge of the Divine Mysteries. For I do not think that a fickle mind beseems those who desire to learn, but rather one most painstaking, and superior to feeble mindedness in good toils, so as during their whole life time to excel in perfect zeal. For this I think the words, they abode with Him that day, darkly signify. But when he says, it was about the tenth hour, we adapting our own discourse to each man's profit, say that in this very thing, the compiler of Divinity through this so subtle handling again teacheth us, that not in the beginning of the present world was the mighty mystery of our Saviour made known, but when time now draws towards its close. For in the last days, as it is written, we shall be all taught of God. Take again I pray as an image of what has been said about the tenth hour, the disciples cleaving to the Saviour, of whom the holy Evangelist says that having once become His guests they abode with Him: that they who through faith have entered into the holy house, and have run to Christ, may learn that it needs to abide with Him, and not to desire to be again estranged, either turning aside into sin, or again returning to unbelief.

One of the two who heard John speak and followed Jesus was Andrew, Simon Peter's brother. He first found his own brother Simon and said to him, "We have found the Messiah," which means, when translated, the Christ. And he brought him to Jesus.

40, 41, 42 One of the two which heard John speak and followed Him, was Andrew Simon Peter's brother. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus.

Those who even now have received their calling immediately put it to work and bring results to the Lord. These are truly obedient and teachable souls who do not need many words to benefit, nor do they produce the fruit of their teaching only after years or months have passed. Instead, they reach the goal of wisdom right at the start of their instruction. For Scripture says, give instruction to a wise man, and he will become even wiser; teach a just man, and he will increase in learning. So Andrew saves his brother (this was Peter) by declaring the whole mystery in a brief summary. For "we have found," he says, Jesus, like a treasure hidden in a field or like one pearl of great price, according to the parables in the Gospels.

They who even now received the talent, straightway make traffic of their talent, and bring it to the Lord. For such are in truth obedient and docile souls, not needing many words for profit, nor bearing the fruit of their instruction, after revolutions of years or months, but attaining the goal of wisdom along with the commencement of their instruction. For give, it says, instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. Andrew then saves his brother (this was Peter), having declared the whole mystery in a brief summary. For we have found, he says, Jesus, as Treasure hid in a field, or as One Pearl of great price, according to the parables in the Gospels.

He looks upon him in a divine way, as one who sees hearts and innermost thoughts, and He sees how great a piety the disciple will attain, what great virtue he will possess, and at what consummation he will end. For He who knows all things before they come to be is ignorant of nothing. And in this He especially teaches the one who is called that, being truly God, He has knowledge that is not learned. For without needing a single word or even seeking to learn who the man was or where he came from, He states what father he was born of and what his own name was, and He allows him to be called Simon no longer, already exercising lordship and power over him as His own. But He changes it to Peter from Petra, for upon him He was about to found His Church.⁴⁴

He after a Divine sort looketh upon him, Who seeth the hearts and reins; and seeth to how great piety the disciple will attain, of how great virtue he will be possessed, and at what consummation he will leave off. For He Who know-eth all things before they be is not ignorant of ought. And herein does He specially instruct him that is called, that being Very God, He hath knowledge untaught. For not having needed a single word, nor even sought to learn who or whence the man came to Him; He says of what father he was born, and what was his own name, and permits him to be no more called Simon, already exercising lordship and power over him, as being His: but changes it to Peter from Petra: for upon him was He about to found His Church.⁴⁴

Philip was like-minded with those who came before him and very ready to follow Christ. For Christ knew that he would be good. Therefore He also says "Follow Me," making the word a sign of the grace that was upon him, and by bidding him to follow, He testified to him that his way of life was most excellent. For He would not have chosen him if he had not been altogether good.

Likeminded with those preceding was Philip, and very ready to follow Christ. For Christ knew that he would be good. Therefore also He says Follow Me, making the word a token of the grace that was upon him, and wherein he bid him follow, testifying to him that most excellent was his conversation. For Ho would not have chosen him, if he had not been altogether good.

The disciple was very quick to bear fruit, showing that he shared the same character as those who came before him. He found Nathanael, not by simply meeting him by chance, but by searching carefully for him. He knew that Nathanael was very diligent and eager to learn. Then he tells him that he had found the Christ who was proclaimed throughout all the Divine Scripture, speaking not to someone ignorant, but to someone thoroughly educated in the teaching of both Moses and the prophets. For an incorrect assumption was widespread among the Jews concerning our Savior Jesus Christ—that He was from the city or village of Nazareth—although the Divine Scripture says that He is from Bethlehem, as far as this matter goes. And it says, "And you, Bethlehem, in the land of Judah, house of Ephrata, are little to be among the thousands of Judah, for out of you shall He come forth to Me Who is to be ruler in Israel, Whose goings forth have been from of old, from everlasting." For He was raised in Nazareth, as the Evangelist himself also testified somewhere, saying, "And He came to Nazareth, where He had been brought up"; but He was not from there, but from where we said before, or rather, as the voice of the prophet declared. Philip therefore, following the assumption of the Jews, says, "Jesus of Nazareth."

Exceeding swift was the disciple unto the bearing fruit, that hereby he might shew himself akin in disposition to them that had preceded. For he findeth Nathanael, not simply meeting him coming along, but making diligent search for him. For he knew that he was most painstaking and fond of learning. Then he says that he had found the Christ Who was heralded through all the Divine Scripture, addressing himself not as to one ignorant, but as to one exceedingly well instructed in the learning both of all-wise Moses and of the prophets. For a not true supposition was prevailing among the Jews as regards our Saviour Jesus Christ, that He should be of the city or village of Nazareth, albeit the Divine Scripture says that He is a Bethlehemite, as far as pertains to this. And thou, Bethlehem, it says, in the land of Judah, house of Ephrata, art little to be among the thousands of Judah, for out of thee shall He come forth unto Me That is to be ruler in Israel, Whose goings forth have been from of old, from everlasting. For He was brought up in Nazareth, as the Evangelist himself too somewhere testified, saying, And He came to Nazareth, where He had been brought up; but He was not thence, but whence we said before, yea rather, as the voice of the prophet affirmed. Philip therefore following the supposition of the Jews says, Jesus of Nazareth.

Nathanael readily agrees that something great and most excellent is expected to come from Nazareth. It is, I suppose, perfectly clear that he not only accepted Nazareth as confirmation of what he was seeking, but by gathering knowledge from the Law and the Prophets, as someone who loved learning, he quickly understood.⁵⁵

Nathanael readily agrees that something great and most fair is that which is expected to appear out of Nazareth. It is, I suppose, perfectly clear, that not only did he take Nazareth as a pledge of that which he sought, but bringing together knowledge from the law and Prophets, as one fond of learning he gained swift understanding.⁵⁵

Sight will be enough for faith, he says, and just by having talked with Him, you will confess more easily and will say without hesitation that He is truly the Expected One. But we must believe that there was a Divine and Ineffable grace flowing forth with the words of the Savior and attracting the souls of those who heard. For it is written that everyone marveled at the gracious words that came from His mouth. For just as His word is mighty in power, so too is it effective in persuading.

Sight will suffice for faith, says he, and having only conversed with. Him you will confess more readily, and will unhesitatingly say that He is indeed the Expected One. But we must believe that there was a Divine and Ineffable grace, flowing forth with the words of the Saviour, and alluring the souls of the hearers. For so it is written, that all wondered at the gracious words which proceeded out of His Mouth. For as His word is mighty in power, so too is it efficacious to persuade.

Not yet having used proof through signs, Christ tried in another way to persuade both His own disciples and the wiser people who came to Him that He was by physis Son and God, but had come in human form for the salvation of all. What then was the method that led to faith? God-befitting knowledge. For knowledge of all things befits God alone. He therefore receives Nathanael, not rushing him through flattery to this state, but by things of which Nathanael was conscious, giving him a pledge that He knows hearts, as God.

Not having yet used proof by means of signs, Christ endeavoured in another way to persuade both His own disciples, and the wiser of those that came to Him, that He was by Nature Son and God, but for the salvation of all was come in human Form. What then was the mode that led to faith? God-befitting knowledge. For knowledge of all things befitteth God Alone. He receiveth therefore Nathanael, not hurrying him by flatteries to this state, but by those things whereof he was conscious, giving him a pledge, that he knoweth the hearts, as God.

Nathanael begins to wonder and is called to a faith that is now firm, but he still wants to learn how Jesus has knowledge about him. For souls that seek learning and are pious are very careful. But perhaps he supposed that Philip had told the Lord something about him.

Nathanael begins to wonder, and is called to a now firm faith: but desires yet to learn, whence He has the knowledge concerning him. For very accurate are learning-seeking and pious souls. But perhaps he supposed that somewhat of him had been shewn to the Lord by Philip.

The Savior corrected his assumption, saying that even before his encounter and conversation with Philip, He had seen him under the fig-tree, though not bodily present. Both the fig-tree and the location are mentioned very usefully, confirming to him the truth that he had been seen. For someone who already has precise knowledge of what was with him will readily be believed.

The Saviour undid his surmise, saying that even before his meeting and conversing with Philip, He had seen him under the fig-tree, though not present in Body. Very profitably are both the fig-tree and the place named, pledging to him the truth of his having been seen. For he that has already accurate knowledge of what was with him, will readily be admitted.

He knows that God alone searches hearts, and that God gives to no other human being the ability to understand the mind, likely considering that verse in the Psalms: God tests the hearts and reins. For the Psalmist has attributed this quality to the Divine Nature alone, as belonging to no one else. When Nathanael realized that the Lord saw his thoughts turning over in his mind in still voiceless whispers, he immediately calls Him Master, readily entering into discipleship under Him already, and confesses Him Son of God and King of Israel, in whom the Properties of Divinity exist, and as one well instructed he declares Him to be wholly and by physis God.

He knows that God Alone is Searcher of hearts, and giveth to none other of men to understand the mind, considering as is likely that verse in the Psalms, God trieth the hearts and reins. For as accruing to none else, the Psalmist hath attributed this too as peculiar to the Divine Nature only. When then he knew that the Lord saw his thoughts revolving in his mind in yet voiceless whispers, straightway he calls Him Master, readily entering already into discipleship under Him, and confesses Him Son of God and King of Israel, in Whom are inexistent the Properties of Divinity, and as one well instructed he affirms Him to be wholly and by Nature God.

You will become more steadfast in your faith, He says, when you see greater things than these. For if someone believed because of one sign, how will he not be completely improved through many signs, especially since they will be more wonderful than those now being marveled at?

Thou shalt be firmer unto faith, saith He, when thou seest greater things than these. For he that believed one sign, how shall he not by means of many be altogether bettered, especially since they shall be more wonderful than those now wondered at?

Common now to all is the word which confirms Nathanael's faith. But in saying that angels shall be seen speeding up and down upon the Son of Man—that is, ministering and serving His commands for the salvation of those who shall believe—He says that then especially shall He be revealed as being by physis Son of God. For the rational powers do not serve one another but surely God. And this does not take away subjection among the angels (for this will not reasonably be called bondage). But we have heard from the Holy Evangelists that angels came to our Savior Christ and ministered to Him.

Common now to all is the word which seals the faith of Nathanael. But in saying that angels shall be seen speeding up and down upon the Son of Man, that is, ministering and serving His commands, for the salvation of such as shall believe, He says that then especially shall He be revealed as being by Nature Son of God. For it is not one another that the rational powers serve but surely God. And this does not take away subjection among the angels (for this will not be reasonably called bondage). But we have heard of the Holy Evangelists, that angels came to our Saviour Christ, and ministered unto Him.

Chapter 2:2-3 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. Jesus and His disciples were also invited to the wedding. When the wine ran out, the mother of Jesus said to Him, "They have no wine."

Chap. ii.2,3 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there; and both Jesus was called, and His disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto Him, They have no wine.

He finally comes, at the right time, to perform His first miracle, even though it seems He was invited without any particular plan in mind. A wedding feast was being held (clearly it was entirely proper), and the Saviour's mother was present. He Himself was also invited and came along with His own disciples—more to work miracles than to feast with them, but even more to make holy the very beginning of human birth, that is, as far as concerns the flesh. For it was appropriate that He, who was renewing human nature itself and reshaping it entirely for the better, should not only give His blessing to those already brought into existence, but also prepare grace beforehand for those soon to be born, and make holy their entry into being.

Seasonably comes He at length, to the beginning of miracles, even if He seems to have been called to it without set purpose. For a marriage feast being held (it is clear that it was altogether holily), the mother of the Saviour is present, and Himself also being bidden comes together with His own disciples, to work miracles rather than to feast with them, and yet more to sanctify the very beginning of the birth of man: I mean so far as appertains to the flesh. For it was fitting that He, Who was renewing the very nature of man, and refashioning it all for the better, should not only impart His blessing to those already called into being, but also prepare before grace for those soon to be born, and make holy their entrance into being.

Here is a third reason as well. God said to the woman, "In sorrow you shall bring forth children." How then was it not necessary that we should cast off this curse too, or how else could we escape a condemned marriage? The Savior, being a lover of mankind, removes this also. For He, who is the Delight and Joy of all, honored marriage with His presence so that He might drive out the ancient shame of childbearing. For if anyone is in Christ, he is a new creature, and old things have passed away, as Paul says—they have become new. Therefore He comes with His disciples to the marriage. For it was necessary that those who love miracles should be present with the Wonderworker, to gather what was done as a kind of food for their faith. But when the wine ran out for those feasting, His mother called upon the Lord, who is good according to His customary love for mankind, saying, "They have no wine." For since it was in His power to do whatever He willed, she urges Him to perform the miracle.

Receive also yet a third reason. It had been said to the woman by God, In sorrow thou shalt bring forth children. How then was it not needful that we should thrust off this curse too, or how else could we escape a condemned marriage? This too the Saviour, being loving to man, removes. For He, the Delight and Joy of all, honoured marriage with His Presence, that He might expel the old shame of child-bearing. For if any man be in Christ, he is a new creature; and old things are passed away, as Paul saith, they are become new. He cometh therefore with. His disciples to the marriage. For it was needful that the lovers of miracles should be present with the Wonderworker, to collect what was wrought as a kind of food to their faith. But when wine failed the feasters, His mother called the Lord being good according to His wonted Love for man, saying, They have no wine. For since it was in His Power to do whatsoever He would, she urges Him to the miracle.

Most excellently, the Savior fashioned this discourse for us. For it was fitting that He not rush hastily into action, nor appear to work miracles as though on His own initiative, but rather, being called upon, to come to it reluctantly, and to grant the grace to the necessity itself rather than to the spectators. But the outcome of things longed for somehow seems even more pleasing when it is granted not immediately to those who ask for it, but through a little delay that gives rise to most lovely hope. Besides, Christ shows by this that the deepest honor is due to parents, since He consents out of reverence to His Mother to do what He did not yet wish to do.

Most excellently did the Saviour fashion for us this discourse also. For it behoved Him not to come hastily to action, nor to appear a Worker of miracles as though of His Own accord, but, being called, hardly to come thereto, and to grant the grace to the necessity rather than to the lookers on. But the issue of things longed for seems somehow to be even more grateful, when granted not off-hand to those who ask for it, but through a little delay put forth to most lovely hope. Besides, Christ hereby shews that the deepest honour is due to parents, admitting out of reverence to His Mother what He willed not as yet to do.

The woman, having great influence over the performance of the miracle, prevailed by persuading the Lord based on what was appropriate, since He was her Son. She begins the work by preparing the servants at the gathering to obey whatever commands would be given.

The woman having great influence to the performing of the miracle, prevailed, persuading the Lord, on account of what was fitting, as her Son. She begins the work by preparing the servants of the assembly to obey the things that should be enjoined.

Jesus said to them, "Fill the water jars with water." And they filled them to the brim. Then He said to them, "Now draw some out and take it to the master of the banquet." So they took it to him. When the master of the banquet tasted the water that had been turned into wine, he did not know where it came from (though the servants who had drawn the water knew). The master of the banquet called the bridegroom aside and said to him, "Everyone brings out the choice wine first, and then the cheaper wine after the guests have had too much to drink; but you have saved the best wine until now."

7, 8, 9, 10 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And He saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was (but the servants which drew the water knew); the governor of the feast called the bridegroom and saith unto him, Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse; but thou hast kept the good wine until now.

The servants do what they are commanded, and by unspeakable power the water was changed into wine. For what is difficult for Him who can do all things? He who calls into existence things that do not exist—how could He grow weary transforming things already created into whatever He wills? They marvel at what happened, as something extraordinary, for Christ's works are like this when observed. But the governor of the feast accuses the bridegroom of saving what was better for the end of the feast, which seems fitting to me, according to how the story is told.

The ministers accomplish what is commanded, and by unspeakable might was the water changed into wine. For what is hard to Him Who can do all things? He that calleth into being things which are not, how will He weary, trans-ordering into what He will things already made? They marvel at the thing, as strange; for such are Christ's works to look upon. But the governor of the feast charges the bridegroom with expending what was better on the latter end of the feast, not unfitly, as appears to me, according to the narration of the story.

Many excellent things were accomplished at once through this one first miracle. Honorable marriage was sanctified, the curse on women was removed (for they will no longer give birth in sorrow, now that Christ has blessed the very beginning of our existence), the glory of our Savior shone forth like the sun's rays, and more than this, the disciples were confirmed in faith by the miracle.

Many most excellent things were accomplished at once through the one first miracle. For honourable marriage was sanctified, the curse on women put away (for no more in sorrow shall they bring forth children, now Christ has blessed the very beginning of our birth), and the glory of our Saviour shone forth as the sun's rays, and more than this, the disciples are confirmed in faith by the miracle.

The historical account will end here, but I think we should consider the other meaning of what has been said and explain what it signifies. The Word of God came down from Heaven, as He Himself says, so that by taking human nature as His own like a Bridegroom, He might persuade it to bring forth the spiritual offspring of Wisdom. Therefore it makes sense that human nature is called the bride and the Saviour the Bridegroom, since holy Scripture takes language from human affairs and applies it to a meaning that is above us. The marriage takes place on the third day, that is, in the last times of the present world, because the number three gives us beginning, middle, and end. This is how all time is measured. In keeping with this, we see what one of the prophets said: He has struck us down, and He will bind us up. After two days He will revive us, on the third day He will raise us up, and we shall live in His sight. Then we shall know if we follow on to know the Lord; His going forth is prepared as the morning. He struck us down because of Adam's transgression, saying, You are dust, and to dust you shall return. What was struck down by corruption and death He bound up on the third day—that is, not in the first age or in the middle age, but in the last ages, when He became Man for us and made all our nature whole, raising it from the dead in Himself. This is why He is also called the Firstfruits of those who slept. Therefore, when he says it was the third day on which the marriage was being completed, he signifies the last time. He also mentions the place, saying it was in Cana of Galilee. Let the one who loves learning note this carefully: the gathering is not in Jerusalem, but the feast is celebrated outside Judaea, as if in the country of the Gentiles. For it is Galilee of the Gentiles, as the prophet says. It is completely clear, I think, that the synagogue of the Jews rejected the Bridegroom from Heaven, while the church of the Gentiles received Him, and very gladly. The Saviour comes to the marriage not on His own initiative, for He was being called by many voices of the saints. But wine ran out for the feasters, because the law perfected nothing, the Mosaic writing was not sufficient for perfect enjoyment, and neither did the measure of natural sobriety extend far enough to be able to save us. Therefore it was accurate to say of us too, They have no wine. But the generous God does not overlook our nature worn out by lack of good things. He provided wine better than the first, for the letter kills, but the Spirit gives life. And the law has no perfection in good things, but the divine instructions of Gospel teaching bring the fullest blessing. The ruler of the feast marvels at the wine, because everyone, I suppose, who is ordained to the divine priesthood and entrusted with the house of our Saviour Christ is astonished at His teaching, which is above the Law. But Christ commands that it be given to him first, because, according to Paul's words, The farmer who labors must be the first to share in the fruits. And let the hearer again consider what I am saying.

The historical account then will stop here, but I think we ought to consider the other view of what has been said, and to say what is therein signified. The Word of God came down then from Heaven, as He Himself saith, in order that having as a Bridegroom, made human nature His own, He might persuade it to bring forth the spiritual offspring of Wisdom. And hence reasonably is the human nature called the bride, the Saviour the Bridegroom; since holy Scripture carries up language from human things to a meaning that is above us. The marriage is consummated on the third day, that is, in the last times of the present world: for the number three gives us beginning, middle, end. For thus is the whole of time measured. And in harmony with this do we see that which is said by one of the prophets, He hath smitten, and He will bind us up. After two days will He revive us, in the third day He will raise us up, and we shall live in His Sight. Then shall we know if we follow on to know the Lord; His going forth is prepared as the morning. For He smote us for the transgression of Adam, saying, Dust thou art, and unto dust shalt thou return. That which was smitten by corruption and death He bound up on the third day: that is, not in the first, or in the middle, but in the last ages, when for us made Man, He rendered all our nature whole, raising it from the dead in Himself. Wherefore He is also called the Firstfruits of them that slept. Therefore in saying it was the third day, whereon the marriage was being consummated, he signifies the last time. He mentions the place too; for he says it was in Cana of Galilee. Let him that loves learning again note well: for not in Jerusalem is the gathering, but without Judaea is the feast celebrated, as it were in the country of the Gentiles. For it is Galilee of the gentiles, as the prophet saith. It is I suppose altogether plain, that the synagogue of the Jews rejected the Bridegroom from Heaven, and that the church of the Gentiles received Him, and that very gladly. The Saviour comes to the marriage not of His own accord; for He was being bidden by many voices of the Saints. But wine failed the feasters; for the law perfected nothing, the Mosaic writing sufficed not for perfect enjoyment, but neither did the measure of implanted sobriety reach forth so as to be able to save us. It was therefore true to say of us too, They have no wine. But the Bounteous God doth not overlook our nature worn out with want of good things. He set forth wine better than the first, for the letter killeth, but the Spirit giveth life. And the law hath no perfection in good things, but the Divine instructions of Gospel teaching bring in fullest blessing. The ruler of the feast marvels at the wine: for every one, I suppose, of those ordained to the Divine Priesthood, and entrusted with the house of our Saviour Christ, is astonished at His doctrine which is above the Law. But Christ commandeth it to be given to him first, because, according to the voice of Paul, The husbandman that laboureth must be first partaker of the fruits. And let the hearer again consider what I say.

The Jews are once again convicted by this of despising the laws given to them and treating the Mosaic writings as worthless, looking only to their own love of gain. For while the law commanded that those who were about to enter the Divine temple should purify themselves in many ways, those who had the authority to forbid it did not prevent the bankers or money-changers, and others besides whose occupation was gain, usury, and increase, from pursuing their desires (for the whole aim of merchants consists in these things). They did not prevent them from defiling the holy court or from entering it as if with unwashed feet. In fact, they themselves regularly permitted it, so that God might truly say of them, "Many pastors have destroyed My vineyard, they have trodden My portion under foot, they have made My pleasant portion a desolate wilderness, they have made it desolate." For truly the Lord's vineyard was destroyed, being taught to trample on Divine worship itself, and through the sordid love of gain of those set over it, left exposed to complete ignorance.

The Jews are again hereby too convicted of despising the laws given them, and making of no account the Mosaic writings, looking only to their own love of gain. For whereas the law commanded that they who were about to enter into the Divine temple should purify themselves in many ways; those who had the power of forbidding it hindered not the bankers or money-changers, and others besides, whose employment was gain, usury and increase, in their lusts (for the whole aim of merchants is comprised in these things): they hindered them not from defiling the holy court, from entering into it as it were with unwashen feet, yea rather they themselves altogether used to enjoin it, that God might say truly of them, Many pastors have destroyed My vineyard, they have: trodden My portion under foot, they have made My pleasant portion a desolate wilderness, they have made it desolate. For of a truth the Lord's vineyard was destroyed, being taught to trample on the Divine worship itself, and through the sordid love of gain of those set over it left bare to all ignorance.

The Savior's anger at the foolishness of the Jews is reasonable. For it was proper to make the Divine Temple a house of prayer, not a house of merchandise, as Scripture says. But He shows His anger not merely with words—He drives them out of the sacred area with blows and a scourge, rightly giving them the punishment suitable for slaves, since they would not receive the Son who makes people free through faith. Notice, I ask you, how clearly pictured here is what Paul said: If anyone dishonors the Temple of God, God will dishonor him.

Reasonably is the Saviour indignant at the folly of the Jews. For it befitted to make the Divine Temple not an house of merchandise, but an house of prayer: for so it is written. But He shows His emotion not by mere words, but with stripes and a scourge thrusts He them forth of the sacred precincts, justly devising for them the punishment befitting slaves; for they would not receive the Son Who through faith maketh free. See I pray well represented as in a picture that which was said through Paul, If any man dishonour the Temple of God, him shall God dishonour.

He commands as Lord and guides them toward what is appropriate as a teacher. Along with the punishment, He presents them with a declaration of their offenses, using shame to prevent the one being rebuked from becoming angry. But it must be noted that He again calls God His own Father in a special way, as being Himself and that alone by physis from Him, and truly begotten. For if this is not so, but the Word is really a Son alongside us, as one of us—that is, by adoption and by the mere will of the Father—why does He alone claim for Himself the title that is common to and available to all, saying "Make not My Father's House" and not rather "our Father's House"? For this, I suppose, would have been more appropriate to say if He had known that He too was one of those who are not sons by physis. But since the Word knows that He is not among those who are sons by grace, but is of the ousia of God the Father, He sets Himself apart from the rest, calling God His Father. For it is fitting for those who are called to sonship and have the honor from outside to cry out when they pray, "Our Father which art in Heaven." But the Only Begotten, being alone One of One, rightly calls God His own Father.

He commands as Lord, He leads by the hand to what is fitting, as teacher; and along with the punishment He sets before them the declaration of their offences, through shame thereof not suffering him that is censured to be angry. But it must be noted that He again calls God His own Father specially, as being Himself and that Alone by Nature of Him, and truly Begotten. For if it be not so, but the Word be really Son with us, as one of us, to wit by adoption, and the mere Will of the Father: why does He alone seize to Himself the boast common to and set before all, saying, Make not My Father's House, and not rather, our Father's House. For this I suppose would have been more meet to say, if He had known that Himself too was one of those who are not sons by Nature. But since the Word knows that He is not in the number of those who are sons by grace, but of the Essence of God the Father, He puts Himself apart from the rest, calling God His Father. For it befits those who are called to sonship and have the honour from without, when they pray to cry, Our Father Which art in Heaven: but the Only Begotten being Alone One of One, with reason calls God His Own Father.

But if we must apply ourselves to this passage and harmonize it more spiritually with what came before, the reading must be considered differently.

But if we must, applying ourselves to this passage, harmonize it more spiritually with that above, the lection must be considered differently.

See again how the whole plan of God's dealings with us is sketched out through two things. With the Canaanites—I mean those from Galilee—Christ both feasts and stays, and He made those who invited Him and honored Him partakers of His table. He both helps them through miracles and fills up what was lacking in their joy (and what good thing does He not freely give?). He teaches as in a type that He will both receive the inhabitants of Galilee, that is the Gentiles, called to them through the faith that is in them, and will bring them into the heavenly bridal chamber, that is to the church of the firstborn, and will make them sit down with the saints (for the holy disciples sat down with those feasting). He will make them partake of the divine and spiritual feast, as He Himself says: "Many shall come from the east and west and shall sit down with Abraham, Isaac, and Jacob, in the kingdom of Heaven," with nothing lacking in their joy. For everlasting joy shall be upon their heads. But the disobedient Jews He shall cast out of the holy places and set them outside the holy enclosure of the saints. Yes, even when they bring sacrifices He will not receive them, but rather will subject them to punishment and the scourge, held by the cords of their own sins. For hear Him saying, "Take these things hence," so that you may understand again those things which long ago through the mouth of the Prophet Isaiah He says: "I am full of the burnt offerings of rams and the fat of fed beasts, and I delight not in the blood of bullocks and of he-goats, neither come to appear before Me, for who has required this at your hand? Tread not My courts any more. If you bring an offering of fine flour, vain is the oblation, incense is an abomination to Me; your new moons and sabbaths and great day I cannot endure, your fasting and rest and feasts My soul hates: you have become satiety to Me, I will no longer endure your sins." This He most excellently signifies in type, devising for them the scourge of cords. For scourges are a token of punishment.

See again the whole scheme of the Dispensation to usward drawn out by two things. For with the Cananites, I mean those of Galilee, Christ both feasts and tarries, and them that bade Him, and hereby honoured Him, He made partakers of His Table; He both aids them by miracles and fills up that which was lacking to their joy (and what good thing does He not freely give?): teaching as in a type that He will both receive the inhabitants of Galilee, that is the Gentiles, called as it were to them through the faith that is in them, and will bring them into the Heavenly Bridal-chamber, that is unto the church of the first-born, and will make them sit down with the saints (for the holy disciples sat down with the feasters): and will make them partake of the Divine and spiritual feast, as Himself saith, Many shall come from the east and west and shall sit down with Abraham, Isaac, and Jacob, in the kingdom of Heaven, nought lacking unto their joy. For everlasting joy shall be upon their heads. But the disobedient Jews He shall cast forth of the holy places, and set them without the holy inclosure of the saints; yea, even when they bring sacrifices He will not receive them: but rather will subject them to chastisement and the scourge, holden with the cords of their own sins. For hear Him saying, Take these things hence; that thou mayest understand again those things which long ago by the mouth of the Prophet Isaiah He saith, I am full of the burnt offerings of rams and the fat of fed beasts, and I delight not in the blood of bullocks and of he goats, neither come ye to appear before Me, for who hath required this at your hand? tread not My courts any more. If ye bring an offering of fine flour, vain is the oblation, incense is an abomination unto Me; your new moons and sabbaths and great day I cannot endure, your fasting and rest and feasts My soul hateth: ye are become satiety unto Me, I will no longer endure your sins. This He most excellently signifies in type, devising for them the scourge of cords. For scourges are a token of punishment.

The disciples in a short time achieve perfection of knowledge, and by comparing what is written with the events, they already show great progress for the better.

The disciples in a short time get perfection of knowledge, and comparing what is written with the events, already shew great progress for the better.

The crowd of Jews is shocked by this unusual display of authority, and the temple officials are extremely upset, having been deprived of their substantial profits. They cannot prove Him wrong for commanding them not to turn God's Temple into a marketplace. But they create delays to prevent the merchants from leaving, making excuses that they should not submit to Him immediately, nor accept without proof as the Son of God someone who has not been confirmed by any sign.

The multitude of the Jews are startled at the unwonted authority, and they who are over the temple are extremely vexed, deprived of their not easily counted gains. And they cannot convict Him of not having spoken most rightly in commanding them not to exhibit the Divine Temple as a house of merchandise. But they devise delays to the flight of the merchants, excusing themselves that they ought not to submit to Him off-hand, nor without investigation to receive as Son of God Him Who was witnessed to by no sign.

To those who ask for good things with good intentions, God grants them very readily. But to those who come to Him testing Him, He not only denies what they seek in their ambition, but also charges them with wickedness. Thus when the Pharisees demanded a sign in other parts of the Gospels, the Savior convicted them saying, "An evil and adulterous generation seeks after a sign, and there shall no sign be given to it, but the sign of the prophet Jonah: for as Jonah was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth." Therefore what He said to those people, this He says to these people too with slight change, for these ask, testing Him, just as those did. Nor would even this sign have been given to those who were in such a state of mind, except that it was altogether necessary for the salvation of us all.

To them who of good purpose ask for good things, God very readily granteth them: but to them who come to Him, tempting Him, not only does He deny their ambition in respect of what they ask, but also charges them with wickedness. Thus the Pharisees demanding a sign in other parts of the Gospels the Saviour convicted saying, An evil and adulterous generation seeketh after a sign, and there shall no sign 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 be three days and three nights in the heart of the earth. What therefore He said to those, this to these too with slight change: for these (as did those) ask, tempting Him. Nor to those who were in such a state of mind would even this sign have been given, but that it was altogether needful for the salvation of us all.

We should understand that they used this as the basis for their accusation against Him, testifying falsely before Pontius Pilate about something they had not actually heard. For they said, "This Man claims, 'I am able to destroy the Temple of God.'" This is why Christ spoke of them through the prophets, saying, "False witnesses rose up against Me: they charged Me with things I did not know," and again, "False witnesses have risen up against Me, and they breathe out cruelty." But He does not urge them to violence by saying "Destroy this Temple." Rather, since He knew they would immediately do it, He clearly indicates what is about to happen.

But we must know that they made this the excuse of their accusation against Him, saying falsely before Pontius Pilate, what they had not heard. For, say they, This Man saith, I am able to destroy the Temple of God. Wherefore of them too did Christ speak in the prophets, False witnesses did rise up: they laid to My charge things that I knew not: and again, For false witnesses are risen up against Me, and such as breathe out cruelty. But He does not urge them to bloodshed saying, Destroy this Temple, but since He knew that they would straightway do it, He indicates expressively what is about to happen.

They mock the sign, not understanding the depth of the Mystery, but seize on the disease of their own ignorance as a reasonable excuse for not obeying Him. Considering the difficulty of the thing, they paid attention to Him rather as one speaking at random than as one promising something possible to be fulfilled, so that what was written about them might be shown to be true: Let their eyes be darkened so they cannot see, and continually bow down their backs. This was so that by constantly stooping downward and inclining only toward earthly things, they might receive no sight of the lofty doctrines of piety toward Christ—not because God, who loves mankind, begrudged them these things, but rather because He was punishing with just judgment those who committed intolerable transgressions.

They mock at the sign, not understanding the depth of the Mystery, but seize on the disease of their own ignorance, as a reasonable excuse for not obeying Him, and considering the difficulty of the thing, they gave heed rather as to one speaking at random, than to one who was promising ought possible to be fulfilled, that that may be shewn to be true that was written of them, Let their eyes be darkened, that they see not, and ever bow Thou down their backs: in order that in a manner ever stooping downwards and inclining to the things alone of the earth, they may receive no sight of the lofty doctrines of piety towards Christ, not as though God Who is loving to man grudged them those things, but rather with even justice was punishing them that committed intolerable transgressions.

For see how foolishly they insult Him, not sparing their own souls. For our Lord Jesus Christ calls God His Father, saying, "Make not My Father's House a House of merchandise." Therefore, when they ought now to think of Him as Son and God, as shining forth from God the Father, they believe Him to be merely a man and one of us. So they bring up the time that has been spent building the Temple, saying, "Forty and six years was this Temple in building, and will You raise it up in three days?" O drunk with complete foolishness—rightly, I think, one might say to you, if a wise soul had been planted in you—if you believe that your Temple is the House of God, how should you not have recognized Him to be God by physis (nature), who fearlessly tells you, "Make not My Father's House a House of merchandise"? How then, tell me, should He need a long time to build one house? Or how should He be powerless to do anything whatever, He who in only seven days fashioned this entire universe with ineffable Power, and whose Power consists in willing alone? For people skilled in the sacred writings ought to have considered these things.

For see how foolishly they insult Him, not sparing their own souls. For our Lord Jesus Christ calls God His Father, saying, Make not My Father's House an House of merchandise. Therefore when they ought now to deem of Him as Son and God, as shining forth from God the Father, they believe Him to be yet bare man and one of us. Therefore they object the time that has been spent in the building of the Temple, saying, Forty and six years was this Temple in building, and wilt Thou rear it up in three days? O drunken with all folly, rightly, I deem, one might say to you, if a wise soul had been implanted in you, if ye believe that your Temple is the House of God, how ought ye not to have held Him to be God by Nature, Who dares fearlessly tell you, Make not My Father's House an House of merchandise? How then, tell me, should He have need of a long time for the building of one house? or how should He be powerless for anything whatever, who in days only seven in number, fashioned this whole universe with ineffable Power, and has His Power in only willing? For these things the people skilled in the sacred writings ought to have considered.

But He was speaking about the temple of His body. So when He had risen from the dead, His disciples remembered that He had said this to them, and they believed the Scripture and the word that Jesus had spoken.

21, 22 But He spake of the Temple of His Body. When therefore He was risen from the dead, His disciples remembered that He had said this unto them: and they believed the Scripture, and the word which Jesus had said.

Acceptable to the wise person is the word of wisdom, and knowledge of discipline remains more easily with people of understanding. Just as seals make a clear impression in wax that is not too hard, so the Divine Word is readily imprinted in the more tender hearts of people. This is why the hard of heart is also called wicked. The disciples, being of a good disposition, become wise and meditate on the words of divine Scripture, nourishing themselves toward more accurate knowledge and thereby coming firmly to belief. Since the Body of Christ is called a temple also, how is the Only-Begotten Word who dwells within it not God by Nature, seeing that someone who is not God cannot be said to dwell in a Temple? Let someone come forward and say what saint's body was ever called a temple—but I do not suppose anyone can show this. I say then what we shall find to be true if we accurately search the Divine Scripture: that to none of the Saints was such honor attached. Indeed, the blessed Baptist, although he attained the height of all virtue and suffered none to exceed him in piety, was beheaded through the madness of Herod, and yet no such thing is attributed to him. On the contrary, the Evangelist used a coarser word for his remains, saying this too, as it appears to me by an oeconomy, in order that the dignity may be reserved to Christ alone. For he writes thus: And the blood-shedder, that is Herod, sent and beheaded John in the prison, and his disciples came and took up his corpse. If the body of John is called a corpse, whose temple will it be? In another sense indeed, we are called temples of God, by reason of the Holy Spirit dwelling in us. For we are called the temples of God, and not of ourselves.⁶⁶

Acceptable to the wise man is the word of wisdom, and the knowledge of discipline abideth more easily with men of understanding, and as in wax not too hard, the impression of seals is well made, so in the more tender hearts of men the Divine Word is readily infixed: wherefore the hard of heart is also called wicked. The disciples then, being of a good disposition, become wise, and ruminate the words of divine Scripture, nourishing themselves to more accurate knowledge, and thence coming firmly to belief. Since the Body of Christ is called a temple also, how is not the Only-Begotten Word Which indwelleth therein, God by Nature, since he that is not God cannot be said to dwell in a Temple? Or let one come forward and say, what saint's body was ever called a temple; but I do not suppose any one can shew this. I say then, what we shall find to be true, if we accurately search the Divine Scripture, that to none of the Saints was such honour attached. And indeed the blessed Baptist, albeit he attained unto the height of all virtue, and suffered none to exceed him in piety, was through the madness of Herod beheaded, and yet is no such thing attributed to him. On the contrary, the Evangelist devised a grosser word for his remains, saying this too, as appears to me by an oeconomy, in order that the dignity may be reserved to Christ Alone. For he writes thus; And the blood-shedder to wit, Herod, sent and beheaded John in the prison, and his disciples came and took up his carcase. If the body of John be called a carcase, whose temple will it be? In another sense indeed, we are called temples of God, by reason of the Holy Ghost indwelling in us. For we are called the temples of God, and not of ourselves.⁶⁶

But perhaps someone will say: How then, tell me, does the Savior Himself call His own Body a corpse, saying "For wherever the corpse is, there the eagles will be gathered together"? To this we say that Christ does not speak this of His own Body, but uses it as a parable to signify the gathering of the Saints to Him that will happen at that time when He appears to us again with the holy angels in the glory of His Father. For just as, He says, flocks of carnivorous birds rush down with a sharp sound to fallen corpses, so you too shall be gathered together to Me. Paul also makes this known to us, saying, "For the trumpet shall sound, and the dead shall be raised incorruptible." And again in another place, "and we shall be caught up in the clouds to meet the Lord in the air, and so we shall always be with the Lord." Therefore what is used as a comparison for an image will in no way damage the force of the truth.

But haply some one will say: How then, tell me, doth the Saviour Himself call His own Body a carcase, For wheresoever He saith the carcase is, there will the eagles be gathered together. To this we say, that Christ saith this not of His Own Body, but in manner and guise of a parable He signifieth that concourse of the Saints to Him, that shall be at that time when He appeareth again to us, with the holy angels, in the glory of His Father. For like as, saith He, flocks of carnivorous birds rush down with a sharp whizzing to fallen carcases, so shall ye too be gathered together to Me. Which indeed Paul too doth make known to us, saying, For the trumpet shall sound, and the dead shall be raised incorruptible; And again in another place, and we shall be caught up in the clouds to meet the Lord in the air, and so shall we ever be with the Lord. That therefore which is taken by way of similitude for an image will no wise damage the force of the truth.

Christ does not stop saving and helping people. Some He brings to Himself through wise words, while the rest He startles by His God-befitting power, drawing them into His net of faith. They are persuaded by the things they see Him do to confess that the one who performs these great wonders is truly God.

Christ ceaseth not from saving and helping. For some He leads to Himself by wise words, the rest startling by God-befitting Power too, He taketh in His net to the faith, by the things which they see Him work persuaded to confess, that the Artificer of these so great wonders is of a truth God.

The judgment of new believers is not firmly established, nor is the mind firmly built upon fresh miracles. And how should those whose course of instruction was still, so to speak, green, be already rooted in piety? Therefore Christ does not yet commit Himself to the novices, showing that a great thing and most worthy of love is affinity with God, and that it does not simply lie before those who desire to have it, but is achieved through zeal for good, and diligence and time.

Not firmly established is the judgment of new believers, nor is the mind firmly built upon fresh miracles. And how should they whose course of instruction was yet so to say green, be already rooted in piety? Therefore Christ doth not yet commit Himself to the novices, shewing that a great thing and most worthy of love is affinity with God, and that it doth not just lie before those who desire to have it, but is achieved by zeal for good, and diligence and time.

Let those who oversee the Mysteries of the Savior learn from this not to suddenly admit someone within the sacred veils, nor to allow neophytes who have been baptized at the wrong time and have not believed in Christ the Lord of all at the right time to approach the Divine Tables. For Christ may be an example to us in this also, and may teach us whom it is proper to initiate. He receives the believers, but is seen not yet to have confidence in them, since He does not commit Himself to them. From this it becomes clear that it is fitting for neophytes to spend a considerable amount of time under instruction, for even then they will scarcely become faithful men.

Let the stewards of the Mysteries of the Saviour hence learn, not suddenly to admit a man within the sacred veils, nor to permit to approach the Divine Tables, neophites untimely baptized and not in right time believing on Christ the Lord of all. For that He may be an Ensample to us in this also, and may teach us whom fittingly to initiate, He receives indeed the believers, but is seen not yet to have confidence in them, in that He does not commit Himself to them: that hence it may be manifest, that it befits novices to spend no small time under instruction; for scarce even so will they become faithful men.

This excellence too is divine, along with all the rest that are in Christ, and it exists in none of the created beings. For the Psalmist attributes this to Him alone who is truly God, saying, "He fashions their hearts alike, He considers all their works." But if God alone understands what is in us, and Christ understands these things, how can He not be God by physis, since He knows the secrets and knows the deep and hidden things, as it is written? For what man knows the things of a man, except the spirit of man which is in him? Though no man knows, God will not be ignorant, for He is not counted among all those of whom "no man" may rightly be said, but as being outside of all, with all things under His feet, He will know. And Paul also testifies, saying, "For the word of God is living and active and sharper than any two-edged sword, piercing 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: neither is there any creature that is not visible in His sight, but all things are naked and laid open to His eyes." For since He planted the ear, He hears all things, and since He formed the eye, He observes. And indeed He is presented as saying in Job, "Who is this that hides counsel from Me, holding words in his heart, and thinks to conceal them from Me?" So that we might acknowledge that the Son is God by physis, the Evangelist necessarily says that He did not need anyone to testify about man, for He knew what was in man.

Divine is this excellence too along with the rest which are in Christ, and in no one of created beings is it. For to Him Alone Who is truly God doth the Psalmist ascribe it, saying, He fashioneth their hearts alike, He considereth all their works. But if while God Alone understandeth what is in us, Christ understandeth them: how shall He not be God by Nature, Who knoweth the secrets, and knoweth the deep and secret things, as it is written? For what man knoweth the things of a man, save the spirit of man which is in him? Though no man knoweth, God will not be ignorant, for neither is He reckoned in the number of all, of whom "No man" may rightly be predicated, but as being external to all, and all things under His Feet, He will know. And Paul too will testify, saying, For the word of God is quick and powerful and sharper than any two edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart: neither is there any creature that is not manifest in His sight, but all things are naked and opened unto the Eyes of Him. For as having planted the ear, He hears all things, and as having formed the eye, He observeth. And indeed He is introduced saying in Job, Who is this that hideth counsel from Me, holding words in his heart, and thinketh to conceal them from Me? In order then that we might acknowledge that the Son is by Nature God, needs does the Evangelist say that He needed not that any should testify of man, for He knew what was in man.

Nicodemus was quite ready to believe, but overcome by an unworthy fear and unwilling to disregard the opinion of others, he lacked boldness and was divided in his thinking. He wavered in his purpose, weak on both knees, as Scripture says, compelled by his conscience to believe because of the extraordinary miracles, yet considering the loss of his position of authority over his own people unbearable, since he was a ruler of the Jews. Thinking he could both maintain his reputation with them and be a disciple in secret, he came to Jesus, using the darkness of night to help conceal his plan, and by this hidden visit he showed himself to be double-minded.

More ready is Nicodemus to believe, but overcome by no good fear, and not despising the opinion of men, he refuses boldness, and is divided in opinion into two, and halts in purpose, feeble upon both his knee joints, as it is written, forced by the convictions of his conscience to the duty of believing by reason of the exceedingness of the miracles, but esteeming the loss of rulership over his own nation a thing not to be borne, for he was a ruler of the Jews. Deeming that he can both preserve his repute with them, and be a disciple secretly, he cometh to Jesus, making the darkness of the night an aider of his scheme, and by his secret coming convicted of double mindedness.

Rabbi, we know that you are a teacher who has come from God, because no one can do these miracles that you are doing unless God is with him. Jesus answered and said to him

3, Rabbi, we know that Thou art a Teacher come from God; for no man can do these miracles that Thou doest, except God be with him. Jesus answered and said unto him

In these words he assumes that he can achieve complete piety, and imagines that it will be enough for his salvation simply to marvel at those things which are worthy of wonder—he seeks nothing more than this. Calling him a Teacher from God and a co-worker with Him, he does not yet know that He is by physis God, nor does he understand the plan of the dispensation with Flesh, but still approaches Him as if He were a mere man, and has only a slight conception of Him.

In these words he supposes that he can attain complete piety, and imagines that it will be sufficient for his salvation, to marvel merely at those things which call for wonder: nought else but this does he seek. Calling him a Teacher from God, and a co-worker with Him, he does not yet know that He is by Nature God, nor understand the plan of the dispensation with Flesh, but still approaches as to a mere man, and hath but slight conception of Him.

Faith does not consist in what you think, Nicodemus. Speech is not enough to make you righteous, and you will not achieve piety through words alone. For not everyone who says to Me, "Lord, Lord," will enter into the kingdom of Heaven, but only the one who does the will of My Father who is in Heaven. The will of the Father is that man become a partaker of the Holy Spirit, so that the earthly citizen, reborn into an unfamiliar and new life, may be called a citizen of Heaven. When He calls the new birth of the Spirit "from above," He clearly shows that the Spirit is of the ousia of God the Father, just as He Himself says of Himself, "I am from above." And the very wise Evangelist says of Him again, "He who comes from above is above all."

Faith consisteth not, O Nicodemus, in what thou thinkest. Speech sufficeth not unto thee for righteousness, neither wilt thou achieve piety by mere words. For 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. But the will of the Father is, that man be made partaker of the Holy Ghost, that the citizen of earth reborn unto an unaccustomed and new life, be called a citizen of Heaven. When He calls the new birth of the Spirit from above, He sheweth clearly that the Spirit is of the Essence of God the Father, as indeed Himself too saith of Himself, I am from above. And the most wise Evangelist again saith of Him, He that cometh from above is above all.

But we shall speak more fully about the Spirit being of the essence of God the Father in its proper place.

But that the Spirit is of the Essence of God the Father we shall speak more largely in its proper place.

Nicodemus is proven here to be still carnal, and therefore completely unable to receive the things of the Spirit of God. He thinks this fearsome and glorious Mystery is foolishness. When he hears about the spiritual birth from above, he imagines the physical womb returning to labor pains for those already born, and, unable to rise beyond the law of our nature, he measures Divine things by human standards. Finding that the height of its teachings cannot be grasped by his own understanding, he falls down and is swept away. Just as objects that are struck with great force against hard stones bounce back, so too I believe the untrained mind, when it hits concepts too great for it, weakens and retreats, always content to remain within its comfortable limits, and scorns any understanding that is better and higher than itself. This is the situation the ruler of the Jews finds himself in now, as he rejects the spiritual birth.

Nicodemus is convicted hereby of being still carnal, and therefore no way receiving the things of the Spirit of God. For he thinketh that this so dread and illustrious Mystery is foolishness. And hearing of the birth spiritual and from above, he imagineth the carnal womb returning to birth-pang of things already born, and, not attaining beyond the law of our nature, measureth things Divine; and finding the height of its doctrines unattainable by his own conceptions, he falleth down, and is carried off. For as things that are dashed by mighty blows upon the hard stones again rebound, so too I deem the unskilled mind falling upon conceptions of greater calibre than it, being relaxed returns, and ever glad to remain in the measure that suits it, despises an understanding better and loftier than itself. In which case the ruler of the Jews now being, receives not the spiritual birth.

Since the man did not understand as he should what the need of being born from above meant, He instructs him with clearer teaching and sets before him more open knowledge of the Mystery. For our Lord Jesus Christ was calling the new birth through the Spirit "from above," showing that the Spirit is of the Essence that is above all essences, through whom we become partakers of the Divine Nature, as we enjoy Him who proceeds from it essentially, and through Him and in Him are reformed to the Archetype-Beauty, and thus reborn to newness of life and remolded to the Divine Sonship. But Nicodemus, not understanding the word "from above" in this way, imagined it meant that the future birth should take place in the manner of physical bodies. Therefore, falling into thoughts that locked him into impossibility, he was caught being both senseless and slow to learn. So the Savior necessarily answers even more gently, as to one more weak in understanding, and removing the veil that seemed to be cast over His words, He now says openly, "Except a man be born again of water and of the Spirit, he cannot enter into the Kingdom of God." For since man is compound and not simple in his nature, being combined of two things, namely, the sensible body and intellectual soul, he will require twofold healing for his new birth that corresponds to both the things mentioned before. For by the Spirit the spirit of man is sanctified, and by the sanctified water his body is sanctified. For just as water poured into a kettle, being joined with the power of fire, receives in itself the impress of its effectiveness, so through the inworking of the Spirit the sensible water is trans-elemented to a Divine and ineffable effectiveness, and sanctifies those on whom it comes.

Since the man did not understand as he ought, what the need of being born from above meant, He instructs him with plainer teaching, and sets before him the more open knowledge of the Mystery. For our Lord Jesus Christ was calling the new birth through the Spirit from above, shewing that the Spirit is of the Essence That is above all essences, through Whom we become partakers of the Divine Nature, as enjoying Him Who proceeds from It Essentially, and through Him and in Him re-formed to the Archetype-Beauty, and thus re-born unto newness of life, and re-moulded to the Divine Sonship. But Nicodemus not so understanding the word from above, imagined it was meant that the future birth should take place after the manner of bodies: therefore also falling into imaginations which shut him up in impossibility, he was caught alike senseless and hard of learning. Of necessity therefore does the Saviour answer yet more mildly, as to one more infirm of habit, and removing the veil that seemed to be thrown over His Words, He now says openly, Except a man be born again of water and of the Spirit, he cannot enter into the Kingdom of God. For since man is compound, and not simple in his nature, being combined of two, to wit, the sensible body and intellectual soul, he will require two-fold healing for his new birth akin to both the fore-named. For by the Spirit is the spirit of man sanctified, by the sanctified water again, his body. For as the water poured into the kettle, being associated with the vigour of fire, receives in itself the impress of its efficacy, so through the inworking of the Spirit the sensible water is trans-elemented to a Divine and ineffable efficacy, and sanctifieth those on whom it comes.

By another argument He persuades him to rise to a higher understanding, and on hearing of spiritual birth, not to think in terms of physical properties. For just as it is absolutely necessary, He says, that the offspring of flesh should be flesh, so also those of the Spirit must be spirit. For in things whose mode of being is different, their mode of generation must also not be the same. But we should understand that we call the spirit of a man the offspring of the Spirit, not as being of It by physis (for that would be impossible), but first, and in order of time, because through Him that which did not exist was called into being, and second and oeconomically, because of its being re-formed to God through Him, as He stamps His own Impress upon us and transforms our understanding to His own Quality, so to speak. For in this way I think you will rightly understand what Paul says to some: My little children, of whom I travail in birth again until Christ be formed in you, and again, For in Christ Jesus I have begotten you through the Gospel.

By another argument again He persuades him to mount up to a higher understanding, and on hearing of spiritual birth, not to think of the properties of bodies. For as it is altogether necessary, saith He, that the offspring of flesh should be flesh, so also is it that those of the Spirit should be spirit. For in things the mode of whose being is different, in these must surely the mode of generation also be not the same. But it is to be known that we call the spirit of a man the offspring of the Spirit, not as being of It by Nature (for that were impossible), but in the first place, and that in order of time, because that through Him that which was not was called into being, and in the second place and oeconomically, because of its being re-formed unto God through Him, He stamping His Own Impress upon us, and trans-fashioning our understanding to His own Quality, so to speak. For so I deem, you will understand aright that too which is said to some by Paul, My little children, of whom I travail in birth again until Christ be formed in you, and again, For in Christ Jesus I have begotten you through the Gospel.

Do not be amazed that I said to you, "You must be born again." The wind blows wherever it wishes, and you hear its sound, but you cannot tell where it comes from or where it is going; so it is with everyone who is born of the Spirit.

7, 8 Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so is every one that is born of the Spirit.

A teacher's excellence lies in being able to skillfully guide the listener's mind in many ways and to work through numerous considerations, piling up proofs when the argument seems difficult. He takes the image of the mystery from examples and says: This spirit that belongs to the world and to the air blows throughout the entire earth, and moving where it wishes, makes itself known only by sound and escapes everyone's sight; yet by communicating itself to bodies through the most subtle breezes, it imparts some sense of its natural power. In the same way, He says, you should also think of the new birth through the Spirit, being led from small examples to what is greater, and by the reasoning presented as if in an image, grasping what is above the senses.

It is the excellence of a teacher, to be able manifoldly to manage the mind of the hearers, and to go through many considerations, heaping up proofs where the argument appears hard. He takes then the figure of the mystery from examples, and says, This spirit belonging to the world and of the air, blows throughout the whole earth, and running where it listeth, is shewn to be present by sound only, and escapeth the eye of all, yet, communicating itself to bodies by the subtlest breaths, it infuseth some perception of its natural efficacy. So do thou, saith He, conceive of the new birth also through the Spirit, led on by little examples to what is greater, and by the reasoning brought forward as it were in an image, conceiving of what is above the senses.

Long discussion is useless to someone who understands nothing at all. The saying in the book of Proverbs is therefore wise: "Blessed is the one who speaks in the ears of those who will listen." The Savior demonstrated through experience that this is true, giving Himself as an example to us in this matter too. For the teacher will be completely free from the accusation of being unable to persuade, when he says what he thinks is right, even if he accomplishes nothing because of the dullness of his listeners. Furthermore, we learn from this that hardness has happened in part to Israel. For they hear with their ears but do not understand.

Long discourse nothing profits him who understandeth not a whit. Wise then is the saying in the book of Proverbs, Well is he that speaketh in the ears of them that will hear. And this the Saviour shewed by trial to be true, giving Himself an ensample to us in this too. For the teacher will be wholly free from the charge of not being able to persuade, saying what himself thinks good, though he profit nothing by reason of the dulness of the hearers. Besides we learn by this, that hardness in part is happened to Israel. For hearing they hear and understand not.

By one example Christ exposes all those who are decorated with the title of teachers and clothed with the mere reputation of being learned in the law, yet possess minds full of ignorance and unable to understand even one of those things which they ought not only to know but also to be able to teach others. But if the instructor is in this condition, what about the one being instructed, since the disciple does not exceed the measure of his master, according to the Savior's word? For the disciple, He says, is not above his master. But since they were so uninstructed, Christ is right in comparing them to whitewashed tombs. Paul also speaks most excellently to the ruler of the Jews, saying, God shall strike you, you whitewashed wall.

By one Christ convicts all, that adorned with the name of teachers, and clothed with the mere repute of being learned in the law, they bear a mind full of ignorance, and unable to understand one of those things, which they ought not only to know, but also to be able to teach others. But if he that instructeth be in this condition, in what is he that is instructed, seeing that the disciple exceedeth not the measure of his master, according to the word of the Saviour? For the disciple, saith He, is not above his master. But since they were thus uninstructed, true is Christ in likening them to whited sepulchres. Most excellently doth Paul too say to the ruler of the Jews, God shall smite thee, thou whited wall.

He finds the man careless about learning and extremely uninstructed, and because of his great mental dullness, completely unable to be led to understand divine teachings, even though many words had been used with numerous examples. Therefore, setting aside precise explanation as was appropriate, He finally advises him to accept in simple faith what he cannot understand. He testifies that He Himself knows clearly what He says, showing by the excellence of His Person that to contradict Him is extremely dangerous. For Nicodemus was not likely to forget that he had affirmed he knew this about our Savior Christ: that He was a Teacher come from God. But to resist one who is from God and is God—how could this not be full of danger? For this is clearly fighting against God. But from this we who have authority to teach ought to know that for those just coming to the faith, faith expressed in simple terms is better than any deep reasoning and more elaborate explanation. And Paul also used to feed some with milk who were not yet able to bear stronger food. And the very wise Solomon again says to us somewhere, You shall wisely know the souls of your flock, meaning that we should not set before those who come to us the word of doctrine indiscriminately, but properly adapted to the capacity of each person.

He finds the man careless of learning and exceedingly uninstructed and, by reason of his great grossness of mind, utterly unable to be led unto the comprehension of Divine doctrines, albeit many words had been expended with manifold examples. Whence letting alone, as was fitting, accurate explanation, He at length advises him to accept in simple faith, what he cannot understand. He testifies that Himself knows clearly what He saith, by the illustriousness of His Person shewing that yet to gainsay is most dangerous. For it was not likely that Nicodemus would forget, who had affirmed that he knew it of our Saviour Christ, that He was a Teacher come from God. But to resist one who is from God and God, how would it not be fraught with peril? for the thing is clearly a fighting with God. But hence we ought to know, who have authority to teach, that for those just come to the faith, faith in simple arguments is better than any deep reasoning, and more elaborate explanation. And Paul also used to feed with milk some, not yet able to bear stronger meats. And the most wise Solomon again somewhere says to us, Thou shalt wisely know the souls of thy flock, meaning that we should not set before those who come to us the word of doctrine indiscriminately, but fitly adapted to the measure of each.

As having in Himself the Father and the Spirit Naturally, the Saviour set forth the person of the Witnesses in the plural number, so that, as in the law of Moses, by the mouth of two or three witnesses, what is said may be established. For He shows that the Jews in no way wish to be saved, but with unbridled and reckless force are being carried into the deep pit of destruction. For if they can neither through their great ignorance understand what is proclaimed to them, nor yet receive it in faith, what other means of salvation can be devised for them? Well then and very justly did the Saviour say that Jerusalem would be without excuse, as bringing upon herself self-chosen destruction. O Jerusalem, Jerusalem, He says, that kills the prophets and stones them who are sent to you, how often would I have gathered your children together, even as a hen gathers her chicks under her wings, and you would not! Behold your house is left to you.

As having in Himself the Father and the Spirit Naturally, the Saviour set forth the person of the Witnesses in the plural number, that, as in the law of Moses, by the mouth of two or three witnesses, what is said may be established. For He shews that the Jews in no wise will to be saved, but with unbridled and heedless impetus are they being borne unto the deep pit of perdition. For if they can neither from their great unlearning understand what is proclaimed to them, nor yet receive it in faith, what other means of salvation may be devised for them? Well then and very justly did the Saviour say that Jerusalem would be without excuse, as snatching upon herself self-called destruction. O Jerusalem, Jerusalem, saith He, that killest the prophets and stonest them, which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold your house is left unto you.

If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? And no one has ascended up to heaven except He who came down from heaven, the Son of man who is in heaven.

12, 13 If I have told you earthly things and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but He that came down from heaven, the Son of man Which is in heaven.

He says, "You did not accept a teaching that was within human understanding because of your extreme foolishness, so how can I explain more divine things to you?" For those who are most foolish in their own matters, how can they be wise in matters above them? And those who are powerless with regard to lesser things, how will they not find greater things unbearable? And if you do not believe Me speaking alone, He says, but seek many witnesses for everything, whom shall I bring to you as a witness of the heavenly mysteries? For no man has ascended up to heaven but He who came down from heaven, the Son of man. Since the Word of God came down from heaven, He says that the Son of man came down, refusing after the Incarnation to be divided into two persons, and not allowing some to say that the temple taken from the Virgin because of need is one Son, while the Word who appeared from God the Father is another—except only with regard to the distinction that belongs to each by physis. For just as He is the Word of God, so too is He Man of a woman, but One Christ from both, undivided in regard to Sonship and the glory befitting God. For how does He clothe the temple from the Virgin, as its own, with what befits the bare Word alone, and again appropriate to Himself what befits the Flesh only? For now He says that the Son of man has come down from heaven, but at the time of His Passion, He fears and is deeply afraid and very troubled, and is recorded as Himself suffering the sufferings that befitted His human physis only.

A doctrine, saith He, not exceeding the understanding befitting man, ye from your extreme folly received not, and how shall I explain to you things more Divine? For they who in their own matters are most foolish, how shall they be wise in matters above them? And they who are powerless as to the less, how shall they not find the greater intolerable? And if, says He, ye believe not Me being Alone in speaking, but seek many witnesses for every thing, whom shall I bring to you as a witness of the heavenly Mysteries? For no man hath ascended up to heaven but He That came down from heaven the Son of man. For since the Word of God came down from heaven, He says that the son of man came down, refusing after the Incarnation to be divided into two persons, and not suffering certain to say that the Temple taken by reason of need of the Virgin is one Son, the Word again which appeared from God the Father another: save only as regards the distinction which belongs to each by nature. For as He is the Word of God, so Man too of a woman, but One Christ of both, Undivided in regard of Sonship and God-befitting Glory. For how does He clothe as its own the Temple of the Virgin, with what befitteth the bare Word Alone: and again appropriateth to Himself what befitteth the Flesh only? For now He saith that the Son of man hath come down from heaven: but at the time of His Passion, He feareth, and is sore afraid, and very heavy, and is recorded as Himself suffering the Sufferings which befitted His Human Nature only.

Having explained sufficiently and set before him the reason why His teaching does not extend into the boundless and supernatural but returns again to things that were done typologically by Moses long ago—knowing that this man could barely arrive at knowledge of the truth through figures and examples rather than through precise spiritual insights—He says He must surely be lifted up, just as the serpent was lifted up by Moses. He shows that studying Scripture is absolutely necessary, and He is practically saying to this man who lacks understanding, "Search the Scriptures, for they testify about Me." For serpents were attacking the Israelites in the wilderness, and they were falling like ears of corn, greatly distressed by this danger that came upon them unexpectedly. With pitiful cries they called for salvation from above and from God. But He, since He was good and full of compassion, as God, commanded Moses to set up a bronze serpent and commanded them through it to look ahead in faith to salvation. For the remedy for anyone who was bitten was to look at the serpent set before him, and faith together with sight brought deliverance at the last moment to those who looked. So much for the history. But it represents in action, as if in a type, the entire mystery of the Incarnation. For the serpent signifies bitter and death-dealing sin, which was devouring the whole human race on earth, biting the soul of man in many ways and infusing the varied poison of wickedness. And we could not escape it as it conquered us except by the help that comes from heaven alone. The Word of God was made in the likeness of sinful flesh so that He might condemn sin in the flesh, as it is written, and might become the Giver of unending salvation to those who gaze on Him with steadfast faith or by searching the divine teachings. But the serpent being fixed on a high pole signifies that Christ was completely clear and visible, so as to be unknown to no one, or it signifies His being lifted up from the earth, as He Himself says, through His Passion on the Cross.

Him should not perish but have eternal life. Having explained sufficiently, and set before him the reason, why His Word of teaching does not run forth into the boundless and supernatural, but descends again to those things that were typically done by Moses of old, knowing that he could by leadings by means of figures scarce arrive at knowledge of the truth, rather than by the exactitude of spiritual inspirations, He saith He must surely be lifted up, as the serpent was by Moses, shewing that search of history is most necessary, and all but saying to this man of no understanding, Search the Scriptures, for they are they which testify of Me. For serpents were springing upon them of Israel in the wilderness, and they, falling like ears of corn, and not a little distressed at this danger unexpectedly visiting them, with most piteous cry called for salvation from above and from God. But He, since He was Good and full of compassion, as God, commands Moses to set up a brazen serpent; and commands them therein to have a forethought of the salvation by faith. For the remedy to one bitten, was to look at the serpent put before him, and faith along with the sight wrought deliverance at the last extremity to the beholders. So much for the history. But it represents in act as it were in a type, the whole Mystery of the Incarnation. For the serpent signifies bitter and manslaying sin, which was devouring the whole race upon the earth, manifoldly biting the soul of man, and infusing the varied poison of wickedness. And no otherwise could we escape it thus conquering us, save by the succour alone which is from heaven. The Word of God then was made in the likeness oj sinful flesh, that He might condemn sin in the flesh, as it is written, and to those who gaze on Him with more steadfast faith, or by search into the Divine doctrines, might become the Giver of unending salvation. But the serpent being fixed upon a lofty base, signifies that Christ was altogether clear and manifest, so as to be unknown to none, or His being lifted up from the earth, as Himself says, by His Passion on the Cross.

He wants to show openly here that He is God by nature, since one must necessarily think that He who came forth from God the Father is surely God also, not having the honor from outside, as we have, but being in truth what He is believed to be. With exceeding skill He says this, having joined to it the love of God the Father for us, properly and timely turning to speak about it. For He puts the unbelieving Nicodemus to shame, or rather, He shows that he is ungodly as well. For not coming readily to believe when God teaches something—what else is that than accusing the Truth of lying? Besides this, in saying that He was given for the life of the world, He persuades him to consider carefully how great a punishment they will be in danger of who, through their mad foolishness, have counted as nothing such a wonderful grace of God the Father. For God, He says, so loved the world that He gave His Only Begotten Son.

He desireth to shew openly herein, that He is God by Nature, since one must needs deem that He Who came forth from God the Father, is surely God also, not having the honour from without, as we have, but being in truth what He is believed to be. With exceeding skill does He say this, having joined therewith the love of God the Father to us, well and opportunely coming to discourse thereon. For He shames the unbelieving Nicodemus, yea rather, He shews that he is ungodly also. For the not coming readily to believe, when God teaches anything, what else is it, than laying upon the Truth a charge of falsehood? Besides this, in saying that He was given for the life of the world, He persuades him to consider seriously, of how great punishment they will be in danger, who from their mad folly, have made of no account so wondrous grace of God the Father. For God, says He, so loved the world that He gave His Only Begotten Son.

Let the heretic who opposes Christ hear this again, and let him come forward and explain what is so great about God the Father's love, or why we should reasonably marvel at it. He will say that the marvel of this love is seen in God giving His Son for us, and His Only Begotten Son at that. Therefore, in order for the great love of God the Father to remain and be preserved, the Son must be held to be not a creature but truly Son—I mean Son of the ousia of the Father, that is, consubstantial with the One who begat Him, and truly God in reality and truth. But if, according to your argument, He does not possess being from the ousia of God the Father, He will also lose His status as Son and God by physis, and the far-reaching marvel of God's love will ultimately come to nothing. For God would have given a creature for creatures, and not truly His Son. The blessed Paul will also have troubled us in vain when he says, "He that despised Moses' law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God?" For clearly the one who despises tramples underfoot—but not the true Son, only a fellow servant of Moses, if indeed creature is always akin to creature in respect to having been made, even if one surpasses another in glory through the excellences of being greater or better. But Paul's word is true, and a more severe penalty will be paid by the one who has trodden underfoot the Son—not as if he were transgressing against a creature or one of the fellow servants of Moses. Therefore the love of the Father is great and above nature, for He gave His own Son, who is from Himself, for the life of the world.

Let the Christ-opposing heretic again hear, and let him come forward and say, what is the greatness of the Love of God the Father, or how we should reasonably marvel at it. But he will say that the marvel of the love is seen, in His giving His Son for us, and that the Only Begotten. In order then that the great love of God the Father may remain and be preserved, let Him be held to be Son not a creature, I mean Son of the Essence of the Father, that is to say, Consubstantial with Him Who begat Him, and God verily and in truth. But if, according to thy speech, o thou, He possesseth not the being of the Essence of God the Father, He will also lose the being by Nature Son and God, and the wide-spread marvel of the Love of God will at length come to nought: for He gave a creature for creatures, and not truly His Son. Vainly too will the blessed Paul trouble us, saying, He that despised Moses' law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God? For confessedly he that despised trampleth under foot, but not the Very Son, but a fellow servant of Moses, if indeed creature be always akin to creature, in respect at least of having been made, even if it surpass the glory of another, in the excellences of being greater or better. But the word of Paul is true; and a severer penalty shall he pay who hath trodden under foot the Son, not as though he were transgressing against a creature, or one of the fellow servants of Moses. Great then and above nature is the Love of the Father, Who for the life of the world gave His Own Son and Who is of Himself.

Having plainly called Himself the Son of God the Father, He thought it best not to leave this statement without support, but brings forward proof from the nature, so to speak, of the things themselves, making the hearers more secure in their faith. For I was not sent, He says, like Moses the interpreter of the law, condemning the world by the law, nor introducing the commandment to convict people of sin, nor do I perform a servant's ministry, but I introduce the loving-kindness appropriate to the Master: I free those in bondage, as Son and Heir of the Father, I transform the law that condemns into grace that justifies, I release from sin the one who is held by the chains of his transgressions, I have come to save the world, not to condemn it. For it was right, it was right, He says, that Moses, as a servant, should be a minister of the law that condemns, but that I as Son and God should free the whole world from the curse of the law and, by the greatness of my loving-kindness, should heal the infirmity of the world. If then the grace that justifies is better than the commandment that condemns, how is it not fitting to understand that He surpasses the status of the servant Who introduces such God-befitting authority, and releases humanity from the bonds of sin?

Having plainly called Himself the Son of God the Father, He thought not good to leave the word without witness, but brings forward proof from the quality, so to say, of the things themselves, making the hearers more steadfast unto faith. For I was not sent, saith He, like the law-expounder Moses, condemning the world by the law, nor introducing the commandment unto conviction of sin, nor do I perform a servile ministry, but I introduce loving-kindness befitting the Master: I free the embondaged, as Son and Heir of the Father, I transform the law that condemneth into grace that justifieth, I release from sin him that is holden with the cords of his transgressions, I am come to save the world, not to condemn it. For it was right, it was right, saith He, that Moses, as a servant, should be a minister of the law that condemns, but that I as Son and God should free the whole world from the curse of the law and, by exceedingness of lovingkindness, should heal the infirmity of the world. If then the grace that justifieth is better than the commandment that condemneth, how is it not meet to conceive that He surpasseth the measure of the servant Who introduceth so God-befitting authority, and releaseth man from the bonds of sin?

This is one purpose of the passage we are examining, and it is not a minor one. A second purpose, following the same line of thought and introducing an idea related to those already mentioned, will be offered out of love for learning. The Savior saw that Nicodemus was clinging to the law of Moses and was firmly bound to the older commandment, and was somehow alarmed at the new birth through the Spirit, drawing back from the new and Gospel way of life, apparently supposing that this would be more difficult to bear than what had already been commanded. Therefore, not being ignorant as God of the fear that had arisen in him because of his lack of understanding, by using one brief argument He frees him from all anxiety on this point and shows that the commandment of Moses, because it condemns the world, is harder to endure, and presents Himself as a gentle Judge, saying, For God sent not His Son into the world to condemn the world, but that the world through Him might be saved.

This then is one aim of the passage under consideration, and no mean one. A second besides this, revolving through the same circuit, and introducing a consideration akin to those above, will be given from love of learning. The Saviour saw that Nicodemus was cleaving to the law of Moses, and was fast held to the more ancient commandment, and was somehow startled at the new Birth through the Spirit, shrinking from the new and Gospel polity, supposing it seems that this would be more burdensome than the things already enjoined. Being therefore not ignorant, as God, of the fear which from his ignorance had sprung upon him, by using one short argument, He frees him from all trouble on this score, and shews that the commandment of Moses, by reason of its condemning the world, is harder to be borne, and introduces Himself as a mild Judge, saying, For God sent not His Son into the world to condemn the world, but that the world through Him might be saved.

Whoever believes in the Son is not condemned, but whoever does not believe is already condemned, because he has not believed in the name of the only begotten Son of God.

18 He that believeth on the Son is not condemned; but he that believeth not is condemned already, because he hath not believed in the Name of the Only Begotten Son of God.

Having proved by facts that He is both Son of God the Father and brings into the world grace that is more excellent than the ministry of Moses (for how is being justified by grace not better than being condemned by the law?), He devised, as God, another way to bring people to the faith, driving together from all quarters toward salvation those who were lost. He sets before the believer as his reward not being called to judgment, and before the unbeliever punishment, bringing both into one and the same way, calling them to come readily to the faith—some by desire for the grace, others by fear of suffering. He shows that the crime of unbelief is heinous and great, since He is Son and Only Begotten. For the more worthy of belief is the one who is insulted, the more will the one who despises be condemned for his terrible transgression. He says that the one who does not believe is condemned already, in that he has already determined against himself the deserved sentence of punishment by knowingly rejecting Him who gives freedom from condemnation.

Having proved by facts, that He is both Son of God the Father, and introduceth into the world grace which is more excellent than the ministration of Moses (for how is not the being justified by grace better than the being condemned by the law?), He devised, as God, another way to bring unto the faith, from all quarters driving together to salvation them that were lost. He puts forth then to the believer as his reward the not being called to judgement, to the unbeliever punishment, bringing into one and the same way by both, calling to come readily unto the faith, some by desire for the grace, others by fear of suffering. He shews that heinous and great is the crime of unbelief, since He is Son and Only Begotten. For by how much is that worthy of belief which is insulted, so much the more will that which despises be condemned for his dire transgression. He says that he that believeth not is condemned already, in that he hath already determined against himself the due sentence of punishment, by knowingly rejecting Him Who gives not to be condemned.

He does not leave the condemnation of the unbelievers without explanation, but recounts its causes and shows clearly that, according to the words of Proverbs, the net is not spread unjustly for the birds. For those, He says, who when they had the power to be enlightened preferred to remain in darkness—how will they not fairly be the ones who determine punishment against themselves, inviting themselves to suffering which they had the power to escape, if they had been proper judges of things, choosing rather to be enlightened than not, and studying to put the lesser things below the better? But He kept the mind of man free from the constraints of necessity, inclined by its own impulses toward both sides, so that it might justly receive praise for good things and punishment for the opposite. As indeed He shows in another place, saying, If you are willing and obedient, you shall eat the good of the land; but if you refuse and rebel, you shall be devoured with the sword.

He lets not the condemnation of the unbelievers remain without consideration, but recounts its causes, and shews clearly that, according to the words of the Proverbs, Not unjustly is the net spread for the birds. For they, saith He, who when it was in their power to be illuminated preferred to remain in darkness, how will not they fairly be determiners of punishment against themselves, and self-invited to suffering which it was in their power to escape, if they had been right provers of things, choosing rather to be enlightened than not, and studying to make the baser things second to the better? But He preserved the mind of man free from the bonds of necessity, and tending by its own impulses to both sides, that it might justly receive praise for good things, and punishment for the contrary. As indeed He sheweth in another place, saying, If ye be willing and obedient, ye shall, eat the good of the land; but if ye refuse and rebel, ye shall be devoured with the sword.

He profitably reviews what has been said and shows that laziness toward helpful things comes from a love of evil, and is rooted in unwillingness to learn those things by which one may become wise and good. For the doer of evil, He says, flees from and refuses to be in the Divine Light—not hiding out of shame for his evil (for in that case he would have been saved), but wanting to remain ignorant of what is proper, so that when he transgresses he will not be struck by the now sharper accusations of his own conscience, and so that by finally knowing clearly what is good, he will not have to give a more terrible account to the Judge if he fails to do what pleases God. But the one who does truth (that is, the lover and doer of the works of the Truth) comes to the light, so that his deeds may be revealed as having been done in God. For he does not reject the illumination in the Spirit, being especially led by it to understand with complete calmness whether he has transgressed the Divine commandment and whether he has done all things according to the Law of God.

Profitably doth He go over what has been said, and convicts indolence unto things helpful of proceeding from love of evil, and of having its root in unwillingness to learn those things whereby one may become wise and good. For the doer of evil, says He, flees from and refuses the being in the Divine Light: not hiding from shame on account of evil (for so he would have been saved) but desiring to remain in ignorance of what is becoming, lest transgressing he should be smitten, falling upon the now keener convictions of his own conscience, and by means of at length clearly knowing what is good, should pay a more woeful account to the Judge, if he should not do what was pleasing to God. But he that doeth truth (that is, the lover and doer of the works of the Truth) cometh to the light, that his deeds may be made manifest that they are wrought in God. For he doth not reject the illumination in the Spirit, by It specially led to be able to understand in all calm collectedness, whether he hath transgressed the Divine commandment, and whether he hath wrought all things according to the Law of God.

It is therefore clear evidence of an uncontrolled inclination toward evil and unchecked pleasure in what is worse when someone does not want to learn what would enable them to reach what is better. Conversely, it shows a desire for what is best when someone thirsts for illumination and makes His Law a kind of rule and guide for living in a way that pleases God. The Divine Psalmist, knowing this to be true, sings: "The Law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes."

It is then a plain proof of an unbridled tendency to evil, and unrestrained pleasure in what is worse, not to wish to learn that whereby one may avail to attain unto what is better: again of desire for the best, to thirst for illumination, and to make His Law a rule so to say and index unto a conversation pleasing to God. And the Divine Psalmist knowing that this was so, sings, The Law of the Lord is perfect converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes.

After these things, Jesus and His disciples came into the land of Judea. And John was also baptizing in Aenon near Salim, because there was much water there, and people came and were baptized. For John had not yet been thrown into prison.

22, 23, 24 After these things came Jesus and His disciples into the land of Judaea. And John also was baptizing in Aenon near to Salim, because there was much water there; and they came, and were baptized. For John was not yet cast into prison.

After the conversation with Nicodemus reached its conclusion, the Divine Evangelist prepares something else that is highly beneficial. Enlightened by the Divine Spirit to explain the most essential matters, he knew it would greatly benefit his readers to understand clearly how excellent the baptism of Christ is and by how much it surpasses that of John. It was not far from his expectation that certain people would arise who, in their foolishness, would dare to say either that there was no difference at all between them and that both should be honored equally, or, stumbling into even wilder foolishness, would claim that the superiority should be taken away from Christ's baptism and shamelessly given to the baptism by water instead. For what audacity is beyond the reach of the poorly instructed, or through what blasphemy will they not rush, who rise up against the holy doctrines of the Church and pervert all justice, as it is written? The very wise Evangelist, in order to destroy beforehand the basis for their empty talk, presents the holy Baptist offering his disciples the solution to this question. Christ therefore baptizes through His own disciples, and John does likewise, though not entirely by the hands of others. Nor did he baptize in the same fountains where Christ was doing this, but near Salim, as it is written, and in one of the neighboring fountains. Through the very distinction of the water fountains themselves, he shows (in a way) the difference of the baptism and signifies as a figure that his baptism is not the same as that of our Savior Christ, though it was near and surrounding it, providing a kind of preparation and introduction to the more perfect one. Just as the law of Moses is said to have a shadow of the good things to come, not the very image of the things (for the Mosaic letter is a kind of preparatory exercise and preliminary instruction for the worship in the Spirit, laboring with the truth hidden within), so too should you understand the baptism unto repentance.

After the conversation with Nicodemus had now reached its conclusion, the Divine Evangelist again prepares something else most profitable. For enlightened by the Divine Spirit to the exposition of things most needful, he knew that it would exceedingly profit his readers to know clearly, how great the excellence, and by how great measures, the baptism of Christ surpasses that of John. For it was indeed not far from his expectation, that certain would arise who of their folly should dare to say, either that there was no difference whatever between them, but that they ought to be crowned with equal honours; or, having stumbled into folly even wilder than this, say, that the vote of superiority ought to be taken away from Christ's baptism, and the superiority shamelessly lavished on the baptism by water. For what daring is not attainable by the ill-instructed, or through what blasphemy do they not rush, who rising up against the holy doctrines of the Church, pervert all equity, as it is written? The most wise Evangelist then, that he might destroy beforehand the plea for their vain-babbling, introduces the holy Baptist laying before his disciples the solution of the question. Christ therefore baptizes through His own disciples: likewise John too, and not altogether by the hands of others, nor yet did he baptize in those same fountains, where Christ was manifested doing this, but near to Salim, as it is written, and in one of the neighbouring fountains. And through the very distinction (in a way) of the fountains of waters does he shew the difference of the baptism, and signify as in a figure that his baptism is not the same as that of our Saviour Christ: yet was it near and round about, bringing in a kind of preparation and introduction to the more perfect one. As then the law of Moses too is said to have a shadow of the good things to come, not the very image of the things (for the Mosaic letter is a kind of preparatory exercise and pre-instruction for the worship in the Spirit, travailing with the truth hidden within), so shalt thou conceive too of the baptism unto repentance.

The Jews were unable to defend the purifications required by the law and could not make a case for the cleansing through the ashes of a heifer, so they devised something against John's disciples, by which they thought to cause them considerable distress, even though they were easily defeated in their own arguments. Since those who followed the blessed Baptist seemed to be more excellent and more discerning than the Pharisees, admiring their own teacher's baptism and opposing the purifications prescribed by the law, those who are skilled only in slander and most eager for all kinds of wickedness were irritated by this. Even though it undermined their own position, they praised Christ's baptism—not with right motives or offering genuine praise, but driven by the desire simply to upset John's disciples. They put forward an argument contrary to what they actually believed until their purpose should be accomplished. They could not produce any reasonable proof, nor could they even support Christ from the holy Scriptures (for how could such understanding belong to the uninstructed?). Instead, they merely claimed to confirm their arguments by pointing out that very few people were coming to John, while crowds were flocking to Christ. Perhaps in their great foolishness they thought they would win the argument and be able to speak in defense of the legal purifications as if they had already won, by awarding the victory to Christ's baptism over John's for those who came to him. They did vex those with whom they were disputing, but they themselves came away with difficulty and left John's disciples, having been far more damaged by their own poorly thought-out argument. For they ended up crowning the Lord with praises they were forced to give against their will.

The Jews being powerless to commend the purifications of the law, and not able to advocate the cleansing through the ashes of an heifer, plan something against John's disciples, whereby they thought to cause them no slight vexation, albeit easily worsted in their own matters. For since they who attended the blessed Baptist, appeared to be more excellent and of more understanding than the Pharisees, admiring the baptism of their own teacher, and opposing the purifications after the law; they are vexed at these things, who are diligent in reviling only and most ready unto all wickedness: and even overturning their own case, they praise Christ's Baptism, not rightly disposed, nor pouring forth true praise on it, but exasperated to the mere distressing of them; and lending out a statement against their opinion, until their purpose should attain its accomplishment. They cannot then adduce any reasonable proof, nor do they even support Christ out of the holy Scriptures (for, whence were such understanding to the uninstructed?): but they merely allege in confirmation of their own arguments, that very few in number are those who come to John, but that they flock together to Christ. For haply they in their exceeding folly thought that they should carry off the vote of victory, and might speak out in behalf of the legal purifications, as having already conquered, by giving the palm over John's to the Baptism bestowed by Christ on those who come to Him. And they vex those with whom their dispute was: but they get off with difficulty and leave the disciples of John, much more beaten by their ill-considered dispute. For they crown with compulsory praises, and against their will, the Lord.

The disciples, stung by the Pharisees' words and looking at the actual situation, could not prove them wrong but were understandably confused. Being ignorant of our Savior's great dignity, they were deeply troubled by what seemed to be John's inferior position. Mixing words of love with reverence and admiration, they wanted to understand why the One John had testified about was surpassing him in honor, exceeding him in grace, and through baptism drawing in not just part of the Jewish crowd but all of them. They made this inquiry, it seems, not without God's will, for this gave the Baptist an opportunity to provide them with a thorough and detailed explanation about the Savior and to introduce the clearest distinction between the baptisms.

The disciples bitten by the words of the Pharisees, and looking to the very nature of the thing, were not able to convict them as liars, but were reasonably at a loss, and being ignorant of the great dignity of our Saviour, are exceedingly startled at John's shortcoming, and mingling words of love with reverence and admiration, they desire to learn, why He That was borne witness to by his voice, prevents him in honour, outstrips him in grace, and in baptizing takes in His net, not a portion of the whole Jewish multitude, but even all of them. And they made the inquiry as it seems not without the Will of God: for hence the Baptist invites them to an accurate and long explanation respecting the Saviour, and introduces the clearest distinction between the baptisms.

He says that there is nothing good in man that is not entirely the gift of God, for it is proper for the creation to hear, "What do you have that you did not receive?" I think, then, that we ought to be satisfied with the measures assigned to us and to rejoice in the honors given to us from heaven, but we should never reach beyond them or, in our desire for something greater, ungratefully despise what has been decreed from above and fight against the Lord's judgment, feeling ashamed that one should seem to receive less than what is more perfect. Instead, we should highly value whatever God is pleased to honor us with. Let my disciple therefore not be ashamed, he says, if I do not go beyond the measure given to me, if I do not contemplate what is greater, and if I am limited to the glory fitting for a man.

He says that there is nothing good in man, but must needs be wholly the gift of God, For it befits the creation to hear, What hast thou that thou didst not receive? I think then that we ought to be content with the measures allotted to us, and to rejoice in the honours apportioned to us from heaven, but by no means to stretch out beyond, nor in desire ever of what is greater unthankfully to despise the decree from above, and fight against the judgment of the Lord, in shame that one should appear to receive what is less than the more perfect: but with whatsoever God shall please to honour us, to value that highly. Let not my disciple therefore, saith he, be ashamed, if I do not overleap the measure given me, if I do not contemplate the greater, and am contracted to the glory befitting a man.

He reminds his disciples of the words they have already heard many times, partly rightly rebuking them for being immersed in forgetfulness of profitable things and for being asleep regarding this most important doctrine, and partly urging them to remember the Divine Scripture, since they have been trained in eagerness for knowledge of these things. The Scripture preaches one person as the Christ who is to come, and another as the Baptist who is the forerunner. For in this way, having received knowledge of each one, they would not be at all upset, seeing them in the condition appropriate to each. I will need no other witnesses to this, he says—I have my own disciples as ear-witnesses. I confessed my state of servitude when I declared in advance that I was sent, that I am not the Christ. Let Him overcome, prevail, and shine forth even more as Lord and God.

He brings his disciples to the recollection of the words which they have already often heard, partly reproving them rightly, as steeped in forgetfulness of things profitable, and slumbering in respect to this so most dread doctrine, partly persuading them to remember the Divine Scripture, as having been nourished in zeal for the knowledge of these things; Whom it preaches as the Christ to come, whom again as the Baptist the forerunner. For thus would they, having received knowledge of each, be in no wise angry, seeing them in the state befitting each. I shall need then, saith he, no other witnesses to this, I have my own disciples as ear-witnesses, I confessed my state of servitude, when I fore-announced, I was sent, I am not the Christ. Let Him overcome, prevail, shine forth yet more as Lord and God.

The one who has the bride is the bridegroom, but the friend of the bridegroom, who stands and listens to him, rejoices greatly because of the bridegroom's voice; therefore this joy of mine is now complete.

29 He That hath the bride is the Bridegroom: but the friend of the Bridegroom, which standeth and heareth Him, rejoiceth greatly because of the Bridegroom's voice; this my joy therefore is fulfilled.

The discussion once again begins with a comparison to our human experiences, but it leads us to understand deeper truths. For the things we can touch and hold serve as images of spiritual realities, and the plainness of physical examples often provides a very precise demonstration of spiritual things. Christ, he says, is the Bridegroom and ruler of the assembly, while I am the one who invites people to the feast and brings the bride to Him. My greatest joy and highest honor is simply to be counted among His friends and to hear the voice of the One who holds the feast. I have now received what I longed for, and my deepest wish is fulfilled. For I not only preached that Christ would come, but I have seen Him now that He is present, and I treasure His very voice in my ears. But you, my wise disciples, are witnessing human nature—which is betrothed to Christ—going to Him, and seeing the nature that was separated and had run away from loving Him now attaining spiritual union through holy Baptism. Do not be troubled, he says, that this belongs not to me but rather runs eagerly to the spiritual Bridegroom, for this is truly right and more fitting. For He who has the bride is the Bridegroom. That is, do not look to me for the Bridegroom's crown; the Psalmist does not rejoice over me when he says, "Listen, O daughter, and consider, and incline your ear; forget your own people and your father's house, for the King has desired your beauty." Nor is the bride seeking my chamber when she says, "Tell me, O You whom my soul loves, where You feed, where You make Your flock rest at noon." She has the Bridegroom from heaven. But I will rejoice, having gone beyond the honor appropriate to a servant, in both the title and the reality of friendship.

The discourse again took its rise from likeness to our affairs, but leads us to the knowledge of subtle thoughts. For types of things spiritual are those which endure the touch of the hand, and the grossness of corporeal examples introduceth oftentimes a most accurate proof of things spiritual. Christ then, says he, is the Bridegroom and ruler of the assembly, I the bidder to the supper and conducter of the bride, having as my chiefest joy and illustrious dignity, to be only enrolled among His friends, and to hear the Voice of Him That feasteth. I have therefore even now that that I long for, and my dearest wish is fulfilled. For not only did I preach that Christ would come, but Him already present have I seen, and His very Voice do I lay up in my ears. But ye, most wise disciples, seeing the human nature that is betrothed to Christ, going to Him, and beholding the nature which was cut off and a run-away from its love to Him attaining to spiritual union through holy Baptism, grieve not, saith he, that it befits not me, but rather runs very gladly to the spiritual Bridegroom (for this were in truth just and more fitting). For He That hath the bride is the Bridegroom; that is, seek not in me the crown of the Bridegroom, not for me does the Psalmist rejoice, saying, Hearken, O daughter, and consider, and incline thine ear; forget also thine own people and thy father's house, for the King hath desired thy beauty: nor seeking my chamber doth the bride say, Tell me, O Thou Whom my soul loveth, where Thou feedest, where Thou makest Thy flock to rest at noon: she has the Bridegroom from Heaven. But I will rejoice, having surpassed the honour becoming a bondman, in the title and reality of friendship.

I believe, then, that the meaning of this passage has been thoroughly explained. Since I have already given a sufficient explanation of the spiritual marriage, I think it would be tedious to write any more about it.

I deem then that the meaning of the passage, has been full well interpreted: and having already sufficiently explained the spiritual marriage, I think it tedious to write any more about it.

He convicts his disciples of still being troubled about trivial matters, and of taking offense at the wrong time about things they should not be upset about at all, and of not yet knowing accurately who Emmanuel is and where He comes from. For His deeds will not be marveled at only to this extent, he says, nor will He surpass my honor simply because more people are baptized by Him. Rather, He will attain such a great measure of honor as befits God. For He must necessarily come to an increase of glory, and through daily additions of miracles, continually rise to greater heights and shine forth with greater splendor to the world. But I must decrease, remaining at the level where I now appear—not falling from what was once given to me, but being inferior to Him who always advances to an increase of glory by the same degree as He hastens and moves forward.

He convicts his disciples of being yet troubled about trifles, and of taking unseasonable offence at what they by no means ought, and of not yet knowing accurately, Who and whence Emmanuel is. For not thus far, saith he, shall His Deeds be marvelled at, nor because more are baptized by Him, shall He for this alone surpass my honour, but He shall attain to so great a measure of honour, as befitteth God. For He must needs come to increase of glory, and, through daily additions of miracles, ever mount up to the greater, and shine forth with greater splendour to the world: but I must decrease, abiding in that measure wherein I appear, not sinking from what was once given me, but in such a degree inferior to Him That advanceth ever to an increase of glory, as He hasteth and passeth on.

And the blessed Baptist explains this to us. But our discussion will advance profitably through examples, making the force of what has been said clearer. Let a stake two cubits long be fixed in the ground. Let there also be nearby a plant just peeping above the ground, putting forth green shoots into the air, and ever thrust up to a greater height by the irresistible vigor from the roots. If one could give voice to the stake, and it should then say of itself and its neighboring plant, "This must increase, but I decrease," one would not reasonably suppose that it was indicating any harm to itself, or that its existing measure would be cut down. Rather, it would be affirming its decrease only in this sense: that it is found to be less than that which is constantly advancing toward increase. Again, you may take an example similar to this one and imagine the brightest of the stars crying out and saying of the sun, "It must increase, but I decrease." For while in the gloom of night the depth of the atmosphere is darkened, one may well admire the morning star flashing forth its golden light and standing out in its full glory. But when the sun now gives notice of its rising and bathes the world with a moderate light, the star is surpassed by the greater and gives place to it as it advances little by little. And it too might well speak the words of John, being in that same state which he says he is experiencing.

And this the blessed Baptist interpreteth to us. But our discourse will advance profitably through examples, making the force of what has been said clearer. Let then a stake two cubits long be fixed in the ground: let there lie near a plant too, just peeping above the ground, putting forth green shoots into the air, and ever thrust up to a greater height by the resistless vigour from the roots; if then one could put voice into the stake, and it should then say of itself and its neighbour the plant, This must increase, but I decrease; one would not reasonably suppose that it indicated any harm to itself, nor that its existing measure would be clipped, but it would be affirming its decrease in that sort only, in which it is found less than that which is ever advancing towards increase. Again you may take an example akin to this one, and suppose the brightest of the stars to cry out saying of the sun, It must increase, but I decrease. For while in the gloom of night the depth of the atmosphere is darkened, one may well admire the morning star flashing forth its golden light, and conspicuous in its full glory: but when the sun now gives notice of its rising, and bedews the world with a moderate light, the star is surpassed by the greater, and gives place to him advancing little by little. And it too might well speak the words of John, being in that same state, which he says he is enduring.

He says it is not a great or extraordinary thing if Christ surpasses the glory of human nature, because He does not limit His glory to that level. Rather, as God, He is over all creation and above all things that have been made—not by being counted among all things, but by being excluded from all and divinely set over all. He adds this reason to shame and silence those who oppose this view. He says that the One who comes from above—that is, the One who is born from the root from above and preserves in Himself by nature (physis) the Father's natural goodness—will undeniably possess the quality of being above all. For it would be impossible that the Son should not appear to be exactly as the One who begot Him is rightly understood to be. The Son, who excels in sameness of nature (physis), being the Brightness and exact Image of the Father, cannot be inferior to Him in glory. Would not the distinctive property of the Father be dishonored in the Son, and would we not insult the Image of the Begotten, if we consider Him inferior? But I believe this will be clear to everyone. Therefore it is also written, "That all should honor the Son even as they honor the Father: whoever does not honor the Son does not honor the Father." He who shares in equal honor with God the Father by reason of being from Him by nature (physis)—how can He not be understood as surpassing the essence (ousia) of things that have been made? For this is what "is above all" means.

No great thing is it, saith he, nor exceeding wonderful, if Christ surpass the glory of human nature: for not thus far doth He set the bounds of His own glory, but is over all creation, as God, is above all things made, not as numbered among all, but as excepted from all, and Divinely set over all. He adds the reason, shaming the gainsayer, and silencing the opposer. He That cometh from above, saith he, that is, He That is born of the root from above, preserving in Himself by Nature the Father's Natural goodness, will confessedly possess the being above all. For it would be impossible that the Son should not altogether appear to be such as He That begat is conceived of, and rightly. For the Son Who excelleth in sameness of Nature, the Brightness and express Image of the Father, how will He be inferior to Him in glory? Or will not the Property of the Father be dishonoured in the Son, and we insult the Image of the Begotten, if we count Him inferior? But this I suppose will be manifest to all. Therefore is it written also, That all men, should honour the Son even as they honour the Father: he that honoureth not the Son honoureth not the Father. He That glorieth in equal honour with God the Father, by reason of being of Him by Nature, how will He not be conceived of as surpassing the essence of things originate? for this is the meaning of is above all.

But I see that the minds of those who fight against Christ will never rest. They will likely come with empty arguments and say, "When the blessed Baptist says that the Lord came from above, what reason forces us to suppose that He came from the Essence of the Father because of the phrase 'from above'? Why shouldn't we understand it to mean from heaven, or from His natural superiority over all things, so that for this reason He should be thought of and called 'above all'?" When they attack us with such words, they will hear in response: We will not follow your thoroughly corrupt reasoning, you who claim to be so wise, but rather the Divine Scriptures and the Sacred Writings alone. We must therefore search in them to see how they define for us the meaning of "from above." Let them hear one of those clothed with the Spirit crying out, "Every good gift and every perfect gift is from above, and comes down from the Father of lights." Look—he clearly says that "from above" means from the Father. Knowing that nothing else surpasses created things except the Ineffable Nature of God, he rightly applied the term "from above" to it. For all other things fall under the yoke of bondage, while God alone rises above being ruled and reigns. Therefore He is truly above all. But the Son, being by nature God and of God, will not be excluded from this glory. However, if you think that "from above" should be understood as "from heaven," then let the phrase be used of every angel and rational power. For those who inhabit the city above come to us from heaven, and they ascend and descend, as the Savior says somewhere, upon the Son of man. What then persuaded the blessed Baptist to attribute to the Son alone what was possible for many, and to call Him specially, as one coming down from above, "He that comes from above"? For surely he should have made this dignity common to the rest and said, "They that come from above are above all." But he knew that this expression belonged to the One Son, as one who sprang from the Supreme Root.

But I perceive that the mind of the fighters against Christ will never rest, but they will come, as is probable, vainly babbling and say, "When the blessed Baptist says that the Lord sprang from above, what reason will compel us to suppose that He came of the Essence of the Father, by reason of the word from above, and not rather from heaven, or even from His inherent superiority above all, so that for this reason He should be conceived of and said to be also above all?" When therefore they aim at us with such words, they shall hear in return, Not your most corrupt reasonings o most excellent, will we follow, but rather the Divine Scriptures and the Sacred Writings only. We must then search in them, how they define to us the force of from above. Let them hear then a certain one of the Spirit-clad crying, Every good gift and every perfect gift is from, above, and cometh down from the Father of lights. Lo, plainly he says that from above is from the Father: for knowing that nought else surpasseth things originate save the Ineffable Nature of God, he rightly attached to it the term from above. For all things else fall under the yoke of bondage; God alone riseth above being ruled, and reigneth: whence He is truly above all. But the Son, being by Nature God and of God, will not be excluded from the glory in respect of this. But if ye deem that from above ought to be taken as Of heaven, let the word be used of every angel and rational power. For they come to us from heaven who inhabit the city that is above, and ascend and descend, as the Saviour somewhere says, upon the Son of man. What then persuaded the blessed Baptist to attribute that which was in the power of many to the Son Alone specially, and as to One coming down from above to call Him, He That cometh from above? For surely he ought to make the dignity common to the rest, and say, They that come from above are above all. But he knew that the expression was due to the One Son, as sprung of the Supreme Root.

Therefore "from above" does not mean from heaven, but should be understood piously and truly in the sense we spoke of before. For how is He above all if "from above" means not from the Father, but rather from heaven? If this were so, every one of the angels would also be above all, since they come from there. But if each one escapes being counted among all, who will finally make up "all"? Or how will the word "all" remain intact, preserving its meaning accurately, while such a multitude of angels surpasses and breaks through the boundary of "all"? For it is no longer "all" if those who were in "all" remain outside. But the Word who shone forth ineffably from God the Father, having His proper birth from above and being of the ousia of the Father as from a fountain, will not by His coming violate the word "all," since He escapes being counted among all as if He were a part. Rather, He will be above all, as Other than they, both by physis and God-befitting power and all other properties of Him who begot Him.

Therefore from above does not mean from heaven: but will be piously and truly understood, in the sense we spoke of before. For how is He at all above all, if from above signify not From the Father, but rather From Heaven? For if this be so, every one of the angels too will be above all, as coming from thence. But if each one escapes being reckoned among all, of whom at last will all be composed? or how will the word all remain intact, preserving accurately its meaning, while such a multitude of angels overpass and break down the boundary of all? For all it is no longer, if they remain outside, who were in all. But the Word That shone forth ineffably from God the Father, having His Proper Birth from above, and being of the Essence of the Father as of a fountain, will not by His coming wrong the word all, seeing He escapes being reckoned among all as if a part: but rather will be above all, as Other than they, both by Nature and God-befitting Power and all other Properties of Him Who begat Him.

But perhaps they will say, embarrassed by the absurd result of this investigation, "From above doesn't mean from heaven, but from His inherent superiority above all." Come then, let us test more carefully the meaning of what is said and see where their attempt will end up. First, it is completely foolish and senseless to say that the Son Himself has come from His own dignity, and that as if from a certain place or out of one, He, one and the same, advances from His own excellence to be above all. Besides this, I would also very much like to ask them: regarding the excellence above all, will they grant it to the Son essentially and irrevocably, or as something added from outside in the manner of an accident? If they say that He has the excellence by acquisition and is honored with dignities from outside, one must necessarily acknowledge that the Only-Begotten could exist deprived of glory and be stripped of the acquired (as they call it) grace, and be deprived of being above all, and appear bare of the excellence which they now admire—since an accident can be lost, seeing that it does not belong to the ousia of its subject. There will therefore be change and variation in the Son, and the Psalmist will be lying when he hymns Him with vain words: "The heavens shall perish, but You shall endure; yes, all of them shall grow old like a garment; as a vesture You shall change them and they shall be changed; but You are the Same, and Your years shall have no end." For how is He the Same if He changes along with us, and that with changes for the worse? Vainly too, it seems, does He boast of Himself, saying, "Behold, behold, I am; I change not, and there is no God beside Me." And how will not the passions of the offspring reach up to the Father Himself too, since He is His impress and exact likeness? God the Father then will be changeable and has the supremacy over all accruing to Him—I omit the rest. For what belongs to the image will of necessity belong to the archetype. But they will not say that He has the supremacy from outside (shuddering at such difficulties and absurdities in their arguments), but essentially rather and irrevocably. Then again, most excellent ones, how will you not agree with us even against your will that the Son, being by physis God, is above all, and therefore comes from the unique ousia of God the Father? For if there is nothing among things originate that is not separated off by the boundary of the all, but the Son is above all—that is, as other than all, and having the essential supremacy over all, and not the same in physis with all—how will He not at last be conceived of as very God? For He who is essentially separate from the multitude of created beings, and by physis escapes being classed among things originate, what else can He be except God? For we see no middle ground as far as existing essence is concerned. For the creation is ruled over, and God is conceived of as over it. If then the Son is by physis God and has been ineffably begotten of God the Father, from above signifies the physis of the Father. Therefore the Only-Begotten is above all, inasmuch as He too is seen to be of that physis.

But perchance they will say abashed at the absurd result of the investigation, " From above means not from heaven, but from His inherent superiority above all." Come then, testing more accurately the force of what is said, let us see at what an end their attempt will terminate. First then, it is wholly foolish and without understanding, to say that the Son Himself hath come from His Own Dignity, and that as from a certain place or out of one, He One and the Same advances from His Own Excellency to be above all. In addition to this, I would also most gladly enquire of them, in respect of the excellence above all, whether they will grant it to the Son Essentially and irrevocably, or added from without in the nature of accident. If then they say that He hath the Excellence by acquisition, and is honoured with dignities from without, one must needs acknowledge that the Only-Begotten could exist deprived of glory, and be stripped of the acquired (as they call it) grace, and be deprived of being above all, and appear bare of the excellence which they now admire, since an accident may be lost, seeing that it belongeth not to the essence of its subject. There will therefore be change and varying in the Son: and the Psalmist will lie hymning Him with vain words, The heavens shall perish, but Thou shalt endure: yea all of them shall wax old like a garment, as a vesture shalt Thou change them and they shall be changed: but Thou art the Same, and Thy years shall have no end. For how is He the Same, if with us He changeth, and that with changes for the worse? Vainly too (it seems) doth He glory of Himself, saying, Behold, behold, I am, I change not, and there is no God beside Me. And how will not the passions of the offspring reach up to the Father Himself too, since He is His Impress and Exact Likeness? God the Father then will be changeable, and has the Supremacy over all accruing to Him: I omit the rest. For what belongs to the Image will of necessity appertain unto the Archetype. But they will not say that He hath the supremacy from without (shuddering at such difficulties alike and absurdities of their arguments), but Essential rather and irrevocable. Then again (o most excellent) how will ye not agree with us even against your will, that the Son being by Nature God, is above all, and therefore cometh of the Alone Essence of God the Father? For if there be nought of things originate which is not parted off by the force of the All, but the Son is above all, to wit, as Other than all, and having the Essential Supremacy over all, and not the same in nature with all, how will He not be at length conceived of as Very God? For He Who is Essentially separate from the multitude of created beings, and by Nature escapes the being classed among things originate, what else can He be, save God? For we see no mean, as far as regards existing essence. For the creation is ruled over, and God is conceived of as over it. If then the Son be by Nature God, and have been ineffably begotten of God the Father, from above signifies the Nature of the Father. Therefore the Only Begotten is above all, inasmuch as He too is seen to be of that Nature.

He that is of the earth is earthly and speaks of the earth. The earthborn person, he says, will not have the same power of persuasion as the One who is God over all. For someone who is of the earth will speak as a human being and will rank merely as an adviser, leaving his disciples completely free to choose whether to believe. But He who comes from above, as God, speaks with a certain divine and ineffable grace and sends His words into the ears of those who come to Him. In proportion to how much He is superior by physis, He will surely work more effectively. The blessed Baptist says these things to his disciples with much profit. Since they were watching him being surpassed by the Savior's glory and were becoming quite offended by this—which is why they came to him and said, "Rabbi, the One who was with you beyond the Jordan, to whom you gave testimony, is now baptizing, and everyone is going to Him"—the Spirit-clothed Baptist needed to cut off this offense and plant in his disciples a healthy understanding of the most necessary points. He explained the Savior's supremacy over all and taught them the reason why everyone was already going to Him and leaving water baptism alone to go to the more divine and perfect baptism, namely that by the Holy Spirit.

He that is of the earth is earthly and speaketh of the earth. The earthborn (says he) will not effect equally in power of persuasion with Him Who is God over all. For he that is of the earth will speak as man, and will rank merely as an adviser, committing to his disciples the whole reins of desire to believe: but He That cometh from above, as God, having used discourse with a certain Divine and ineffable grace, sends it into the ears of those who come to Him. But in proportion as He is by Nature Superior, so much the more effectually will He surely in-work. And with much profit does the blessed Baptist say such things to his disciples. For since they were beholding him surpassed by the glory of the Saviour, and were now not a little offended thereat, wherefore they came to him and said, Rabbi, He That was with thee beyond Jordan, to Whom thou barest witness, behold the Same baptizeth, and all men come to Him; needs did the Spirit-clad, cutting off the sickness of offence, and implanting in his disciples a healthful perception on most necessary points, explain the Saviour's supremacy over all, and teach no less the cause why all men were already going to Him, and leaving the baptism by water alone, went to the more Divine and perfect one, to wit, that by the Holy Ghost.

He that cometh from heaven is above all. This testifies, he says, that the distinction between earthly things and the Word of God who comes down from above and from heaven is very great and incomparable. If I am not qualified to teach and my word alone is not enough for you, the Son Himself will confirm it, testifying that the earthborn differs from the Beginning who is above all to an incomprehensible degree. For when disputing somewhere with the unholy Jews, the Savior said, "You are from beneath; I am from above." He says that the physis of things originate is from beneath, because it is subject and necessarily in bondage to God who calls them into being. By contrast, he calls the Divine and Ineffable and Lordly physis "from above," since it has all things originate under its feet and subjects them to the yoke of his Authority. For the blessed Baptist did not add these things to those mentioned above without purpose. To prevent his disciples from supposing that he was inventing empty arguments and, out of fear of reasonably seeming inferior to Christ, calling him greater and from above while calling himself from beneath and of the earth, he necessarily seals the force of what was said by what the Savior himself said, and shows that the explanation is not an empty excuse as they thought, but rather a demonstration of the truth.

He that cometh from heaven is above all. This testifieth (saith he) that very great and incomparable the distinction between those of the earth and the Word of God That cometh down from above and from Heaven. If I am not fit to teach, and my word alone suffice you not, the Son Himself will confirm it, testifying that in an incomprehensible degree differs the earth-born from the Beginning Which is above all. For disputing somewhere with the unholy Jews, the Saviour said, Ye are from beneath; I am from above. For He says that the nature of things originate is from beneath, as subject and of necessity in bondservice to God Who calleth them into being: from above again He calleth the Divine and Ineffable and Lordly Nature, as having all things originate under Its feet, and subjecting them to the yoke of His Authority. For not idly did the blessed Baptist add these things to, those above. For that; he may not be supposed by his disciples to be inventing empty arguments, and from fear of seeming with reason inferior to Christ, to call Him greater and from above, himself from beneath and of the earth; needs does he from what the Saviour Himself said, seal the force of the things said, and shew the explanation to be not as they thought, an empty excuse, but rather a demonstration of the truth.

But since the other part of the verse says, "And what He hath seen and heard, that He testifieth," let us discuss a few things about this as well. We are naturally structured and accustomed to receive the fullest proof of everything through two particular senses especially, namely sight and hearing. For when we have both heard something with our ears and witnessed it with our eyes, we can speak with certainty about it. Therefore, persuading them to hasten to believe in Christ (for He speaks, he says, what He knows accurately), he draws again, as it were, from our human likeness, so that we may understand it in a more divine way, and says, "What He hath seen and heard, that He testifieth."

But since the other part of the verse runs thus, And what He hath seen and heard, that He testifieth, come we will discuss a few things on this too. We are so constituted and habituated, as to receive the full proof of everything, by means of two especial senses particularly, I mean sight and hearing. For having been both ear-witnesses and eye-witnesses of anything, we come to speak positively thereof. Persuading them therefore to hasten to belief in Christ (for He speaks, says he, that He knows accurately), he takes again, as it were, from the likeness to us, that we may understand it more Divinely, and says, What He hath seen and heard, that He testifieth.

The blessed Baptist does not say this as though no one receives the testimony that Christ is God by nature and, sprung from above and the Father, is above all—for many have received and believed it, and before all Peter, who said, "You are the Christ, the Son of the Living God." Rather, having himself understood the great dignity of the Speaker more correctly than all the others, he practically shakes his head and strikes his thigh with his right hand, marveling at the foolishness of those who disbelieve Him.

Not as though no one receiveth the testimony, that Christ is God by Nature and, sprung from above and the Father, is above all, does the blessed Baptist say this (for many received, and have believed it, and before all Peter, saying, Thou art the Christ, the Son of the Living God): but as having himself conceived of the great dignity of the Speaker more rightly than they all, does he all but shaking his head, and smiting with right hand on his thigh, marvel at the folly of them that disbelieve Him.

In no other way was it possible to show the impiety of unbelievers except by making known the glorious achievement of believers. For by the contrast of good things, evil is easily discerned, and knowledge of what is better convicts what is worse. If anyone, then, he says, has agreed with the words of Him who comes from above, he has sealed and confirmed by his understanding that truth is always closely related and most dear to the Divine Nature. From this, the opposite is clear to those who see. For whoever rejects the faith will surely witness against himself that God is not true. But we must again notice that he removes the Son from being consubstantial with creation, and shows by what has been said that He is by physis God. For if the one who believes the things spoken by Him and receives the testimony which He gave of Himself has sealed and firmly confirmed that God is true, how shall Christ not be understood as God by physis, who is testified to as true by the credibility of the things just mentioned? Or let our opponent again explain how the Divine Nature is honored as being true by our Savior's testimony being received. For if He is not wholly God by physis, the one who believes will not be honoring the Divine Nature as true, but rather one who is (according to them) the fairest of creatures. But since when Christ is believed, the declaration of being true extends to God, it is, I suppose, altogether clear that He, being God and not falsely so called, Himself receives honor to Himself from those who believe.

In no other way was it possible to shew the impiety of them that believe not, except the glorious achievement of the believers were made known. For by the contrast of good things is the evil easily discerned, and the knowledge of what is better convicts the worse. If any then (saith he) have assented to the words of Him That cometh from above, he hath sealed and confirmed by his understanding, that truth is ever akin and most dear to the Divine Nature. Whence the converse is manifest to them that see. For he who thrusts away the faith will surely witness against himself, that God is not true. But we must again take notice, that he removes the Son from consubstantiality with the creation, and shews by what has been said that He is by Nature God. For if he that believeth the things spoken by Him, and receiveth the testimony which He gave of Himself, sealed and well confirmed that God is true; how shall not Christ be conceived of as by Nature God, Who is testified of as true by the credit of the things just said? or let our opponent again say how the Divine Nature is honoured, as being true, by our Saviour's testimony being received. For if He be not wholly by Nature God, he that believeth will not be reverencing the Divine Nature, as true, but rather one (according to them) the fairest of creatures. But since, when Christ is believed, the declaration of being true extendeth to God, it is I suppose altogether clear, that He being God, not falsely so called, Himself taketh honour to Himself from those who believe.

But the enemy of the truth will not (it seems) agree to these words of ours, but will rise up forcefully, refusing to admit that the Son is God by physis, and will say again: You are splitting hairs, sir, and devising elaborate arguments with many twists and turns, constantly avoiding somehow the simple and straightforward meaning. For since the Word of God has come down from heaven, crying out openly, "I speak not of Myself, but the Father who sent Me gave Me a commandment, what I should say and what I should speak," and again, "All things that I have heard of My Father I will make known to you," or also, as the holy Baptist declared in the following words, "For He whom God has sent speaks the words of God," therefore he is saying of Him, "He that receives His testimony has set to his seal that God is true." For truly God the Father is true, but you are attempting to apply to the Son what belongs to Another.

But the enemy of the truth will not (it seems) agree to these words of ours, but will start up strong, not admitting the Son to be by Nature God: and will say again, Thou cavillest, sir, and contrivest turns of many-varied reasonings, ever rejecting somehow the simple and right sense. For since the Word of God hath come down from Heaven, calling out openly, I speak not of Myself, but the Father Which sent Me, He gave Me a commandment, what I should say and what I should speak: and again, All things that I have heard of My Father, I will make known unto you: or also, as the holy Baptist averred in the following words, For He Whom God hath sent speaketh the words of God: therefore of Him is he saying, He that receiveth His testimony hath set to his seal, that God is True. For verily is God the Father true, but thou attemptest to bring round to the Son what is due to Another.

How should we respond to these things? Should we place the Only-Begotten among the prophets, performing the ministry appropriate to prophets and nothing more? Everyone readily accepts that prophets brought us messages from God. So what excellence does the Son possess if this is all He accomplishes? How is He above all if He is still ranked alongside prophets and clothed in a measure befitting slaves? How, as one who surpasses them in glory, does He say in the Gospels, "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 has sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God'?" In these words He clearly separates Himself from the company of prophets. He says they were called gods because the Word of God came to them, but He declares Himself to be Son. The holy prophets received grace by measure through the Spirit, but in our Savior Christ all the fullness of the Godhead has been pleased to dwell bodily, as Paul says. Therefore we have all received from His fullness, as John affirmed. How then can the Giver be equal with those who receive, or how can the fullness of the Godhead be counted among those who serve?

What then shall we say to these things? shall we class the Only-Begotten among the prophets, fulfilling the ministry befitting Prophets, and doing nought besides? For by whom is it not unhesitatingly received, that Prophets used to bring us voices from God? Then what excellence is there in the Son, if He accomplish this alone? how is He above all, if He is still ranked along with Prophets, and is clad in slave-befitting measure? How, as though surpassing them in glory doth He say in the Gospels, 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 hath sanctified and sent into the world, Thou blasphemest: because I said, I am the Son of God? For in these words He clearly severeth Himself off from the company of Prophets, and saith that they were called gods, because the Word of God came to them, but Himself He con-fesseth Son. For to the holy Prophets was imparted grace by measure through the Spirit; but in our Saviour Christ it hath pleased all the full ness of the God-head to dwell bodily, as Paul saith; wherefore also of His fullness have all we received, as John affirmed. How then will the Giver be On a par with the recipients, or how will the Fullness of the God-head be reckoned in the portion of the minister?

Let them therefore consider carefully how great a blasphemy their argument will lead them into. How one ought to understand the words "I speak not of Myself, but the Father which sent Me, He gave Me a commandment what I should say and what I should speak" will be explained more fully at the proper time and place. But I think that for now the objections of our opponents ought to be made a foundation of piety, and from what they put forward, we ought to contend for the doctrines of the Church. They claim that the Son has received commandments from the Father and says nothing of Himself, but whatever He heard, as He Himself says, these things He is eager to say to us too. Well, let them hold to this, for we will agree, since this does not wrong the Son at all, at least concerning the question of where He comes from. Rather, it brings in a most beautiful oikonomia (divine plan) with respect to the present subject. Therefore, when they hear Him say "I and the Father are One," "He that hath seen Me hath seen the Father," and "I am in the Father, and the Father in Me," let them receive His testimony, let them set their seal to it, that God the Father is true, persuading the Son to speak what He knows accurately. Let them not disbelieve the words of the Savior, who interprets to us the things of His Father.

Let them then hence consider narrowly, into how great blasphemy their argument will hazard them. And how one ought to understand the words, I speak not of Myself, but the Father Which sent Me, He gave Me a commandment what I should say and what I should speak, will be explained more at large in its proper time and place. But I think that at present the objections of our opponents ought to be made a foundation of piety, and from what they put forth, we ought to contend for the doctrines of the Church. They then affirm that the Son has received commandments from the Father, and says nothing of Himself: but whatsoever He heard, as Himself says, these things He is zealous to say to us too. Well, let him hold to this; for we will agree, since this nothing wrongeth the Son, as far at least as concerns the question of whence He is; yea rather it bringeth in a most beautiful ceconomy in respect of the present subject. Therefore when they hear Him say, I and the Father are One; He that hath seen Me hath seen the Father; I am in the Father, and the Father in Me: let them receive His testimony, let them set to their seal, that God the Father is true, persuading the Son to speak what He knoweth accurately; let them not disbelieve the words of the Saviour, interpreting to us the things of His Father.

The Father knows that His own Son is in Him the same by physis (for I suppose this is what the words "are One" mean, and nothing else), and He acknowledges Him as Son, not creature—I mean Son of His own ousia, not merely honored with the bare name of Sonship. For He knows that He is the exact image of His own proper self, so that He is perfectly seen in Him and depicts in Himself the One who by physis ineffably beamed forth from Him, and He has in Himself the Son and is again in the Son because of their sameness of ousia.

The Father then knoweth that His own Son is in Him the Same by Nature (for this I suppose the words, are One, signify, and nothing else), and acknowledgeth Him as Son not creature; Son I mean of His own Essence, and not honoured with the bare name of Sonship. For He knows that He is the Exact Image of His own Proper Self, so that He is perfectly seen in Him, and depicts in Himself Him That by Nature Ineffably beamed forth from Him, and hath in Himself the Son, is again in the Son, by reason of Sameness of Essence.

By thinking about these things, heretic, you will free yourself from a bitter disease and free us from the trouble of argument and controversy. For "He whom God has sent speaks the words of God." If we take these words in a simple way, what would be marvelous about the Son? After all, wasn't every one of the holy prophets also sent from God, and didn't he declare His words? Indeed, it is written somewhere to the hierophant (high priest) Moses, "And now come, I will send you into Egypt, and you shall say to Pharaoh, 'Thus says the Lord,'" and to the most holy Jeremiah, "Do not say, 'I am a child,' for you shall go to all to whom I send you, and whatever I command you, you shall speak." What more, then, does the Son by nature have because He speaks the words of God and is sent by Him? He will be declared to us again, it seems, as a prophet and nothing else, in respect to His ministry. Therefore you must understand "has sent" here either in respect to the Incarnation and His coming into this world with flesh, or else you must take it in a more God-befitting and higher sense. For the Father did not hide the Son in Himself, but He shone forth from His nature, as brightness from light, according to the unspeakable and inexplicable mode of divine generation. The Only-Begotten was making this known to us when He said, "I came forth from the Father and am come." For the Son has come forth from the Father into His proper being, even though He is in Him by physis (nature). And what "I came forth" means there, "being sent" signifies here. The Word, then (he says), who has appeared and flashed forth from the Father, since He is God of God, will use words befitting God. But the words befitting God are true words, words that reject all stain of falsehood. Therefore, the one who receives the testimony of the Savior has sealed that God is true, for He is indeed God by physis.

These things, o heretic, by considering, thou shalt release thyself from bitter disease, and us from trouble in argument and controversy. For He Whom God hath sent speaketh the words of God. If these words be considered simply, what will there be of marvel in the Son? For was not every one of the holy Prophets also both sent from God, and did he not declare His words? And indeed it is somewhere said to the hierophant Moses, And now come, I will send thee into Egypt, and thou shalt say unto Pharaoh, Thus saith the Lord: to the most holy Jeremiah, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. What more then is there in the Son by Nature Who speaketh the words of God, because He is sent by Him? He will be declared to us again (it seems) as a Prophet, and nothing else, in respect of ministry. Therefore you will here understand hath sent, either in respect of the Incarnation and the Coming into this world with Flesh: or again you will take it in a more God-befitting and higher sense. For the Father hid not the Son in Himself, but He beamed forth of His Nature, as brightness from light, after the unspeakable and inexplicable mode of Divine Generation: which too the Only-Begotten was making known to us, in saying, I came forth from the Father, and am come. For the Son hath come forth from the Father into His Proper Being, even though He be in Him by Nature. And what I came forth there means, this again the being sent here signifies. The Word then (he says) That hath appeared and flashed forth from the Father, in that He is God of God, will use words befitting God: but the words befitting God are true words, and such as reject all stain of falsehood. He then that receiveth the testimony of the Saviour hath sealed that God is true; for He is indeed by Nature God.

For He giveth not the Spirit by measure. Pay close attention now, my good friend, so that you may join me in marveling at the sober wisdom of the Saints. He said that the Son was both sent by God and speaks the words of God. But if we look only at the plain meaning of these words, he seems to be placing Him at the level of the prophets, as we just mentioned. So he removes Him from equality with them through these words, and through this one sign he helps us understand how great—or rather how incomparable—the difference is. For it is impossible, he says, that those who have received the Spirit by measure could give It to another. No saint has ever given the Holy Spirit to another saint. But the Son gives to all from His own fullness. He does not give by measure, nor does He have, like them, just some small portion of the Spirit received through participation. Rather, since He was shown to be the Giver of It as well, it is clear, I think, that He possesses It wholly and essentially in Himself. Therefore, the One who has such great superiority over them will not speak the things of God as one of them does, but being God of God, He will pour forth words fitting for God.

For He giveth not the Spirit by measure. Promise now specially keen attention, my good friend, that with me you may wonder at the sober wisdom of the Saints. He said therefore that the Son was both sent of God, and speaketh the words of God. But he is observed as far as belongs to the simple force of the words to clothe Him with the prophetic measure, as we have just said. He: removes Him then in these words from equality with them, and through this one token gives us to understand, how great, yea, rather now how incomparable the difference. For it is impossible, saith he, that they who have received the Spirit by measure, could give It to another. For never hath saint to saint been the bestower of the Holy Ghost: but the Son giveth to all, as of His own fulness. He then giveth not by measure, nor hath He, as they, some little portion of the Spirit, and this by participation: but since He was shewn to be the Giver too of It, it is manifest I suppose that He hath It wholly Essentially in Himself. He then that hath so great superiority over them, will not speak the. things of God as one of them, but being God of God, will pour forth words befitting God.

But what has been said is not at all hindered by the fact that some people think the Spirit was given to certain people through the apostles' hands. We should understand the apostles as those who called upon the Spirit, rather than as true givers of it. Similarly, even blessed Moses was not commanded to take from the Spirit that was upon him himself, but God reserved this power to Himself alone, saying that Moses must bring forth the seventy men, while He Himself promised to take from the Spirit that was on Moses and put it upon them. For He knew that it is fitting for God alone to perform things that befit God.

But it will no how interfere with what has been said that certain deem that by Apostolic hands the Spirit was given to some: for we will believe them to be invokers of the Spirit, rather than truly givers of It: since the blessed Moses too was not enjoined himself to take of the Spirit that was on him but God kept this too in His Power alone, saying that he must put forth the seventy, and promising to take of the Spirit that was on him, and put it upon them. For He knew that it befits God Alone to perform things God-befitting.

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

35 The Father loveth the Son and hath given all things into His Hand.

Since he had said that it was not fitting for the Son, who had shone forth as God from God, to be able to speak words different from those of the One who begot Him—namely, true words—for he says, "The one whom God has sent speaks the words of God"—he necessarily adds what we have before us and says, "The Father loves the Son." He says: We will not grieve God the Father by giving equal honor to the One begotten from Him; we will not offend Him by crowning with God-befitting glory the One who is essentially the heir of the Father's goods. For He loves the Son. Therefore, He will be pleased when the Son is glorified by us, and grieved by the opposite. And let no one suppose, he says, that the Father makes His own Son heir of only this one divine excellence. For He has given all things into His hand—that is, everything that is essentially good in the Father is altogether in the power of the Son. For in these words he calls power "hand," just as when God says through one of the prophets, "My right hand has spanned the heavens," meaning "My power." But the Son has in Himself the whole property of the Father, not by participation, even though the Father is said to have given it—for in that case He would have an acquired Godhead, not a natural one. Rather, the Father gives all that is His to His Son, just as a man may be understood to give to the child born from him all the properties of humanity, or as fire may be said to give to the heat proceeding from it by way of energy the property of its own nature. In such things, the giving involves no loss to the givers (for what is understood to be given does not go forth by division or separation), and the appearance of receiving is blameless on the part of the recipients. For such things are spoken of only because of their origin, and offspring are understood as being a certain natural quality, so to speak, of their begetters, clearly showing what the generator is by nature and flashing forth the natural energy of their own source. And these things again are brought forward as examples, but God is above them all. We will not for this reason accuse human language, which is weak, for the glory of God hides speech, as it is written. And if we see through a glass and darkly, and know in part, how shall we not be even more powerless in the words we speak? You will then piously understand either that in this way all things are given by the Father to the Son, or you will take it again in reference to the oikonomia with flesh, no longer introducing the giving and receiving with respect to natural properties, but as placing the Son in authority over all created things, so that you may understand it in some such way as this:

For since he had said, that it behoved not the Son Who had beamed forth God of God, to be able to use words other than He That begat Him, to wit, true words; for He Whom God hath sent, saith he, speaketh the words of God, needs does he subjoin what is before us, and saith, The Father loveth the Son. We shall not grieve (saith he) God the Father by clothing in equal honour Him That is begotten of Him, we shall not offend Him by crowning with God-befitting Glory Him Who is Essentially the Heir of the Father's goods. For He loveth the Son. He will therefore be pleased at His being glorified by us, and be grieved by the contrary. And let no one suppose, saith he, that He hath His Own Son Heir of this one Divine Excellence only. For He hath given all things into His Hand; i. e., everything, which is essentially good in the Father, this is altogether in the power of the Son. For he calleth power Hand in these words, as when God saith by one of the Prophets, My right Hand hath spanned the heavens, instead of, My Power. But the Son hath in Himself the whole Property of the Father, not by participation, though the Father be said to have given it (for so He would have an acquired, not a Natural Godhead) but the Father gives all that is His to His Son, just as a man too may be conceived to give to the child born of him all the properties of manhood, or as the fire too may be said to give to the heat proceeding from it in the way of energy, the property of its own nature. In such things, both is the giving no loss to the givers (for not by division or severance is the going forth of what is conceived to be given) and the appearance of receiving is blameless on the part of the recipients. For only because of the 'whence,' are such things said, and the offspring are conceived of as being a certain natural quality, so to say, of their begetters, shewing clearly what the generator is by nature, and flashing forth the natural energy of their own source. And these things again are adduced by way of examples, but God is above them all. We will not for this accuse human language which is weak, for the glory of God hideth speech, as it is written. And if we see through a glass and darkly, and conceive in part, how shall we not be yet more powerless in the words through the tongue? You will then piously conceive, either that in this way all things are given by the Father to the Son: or you will take it again of the oeconomy with Flesh, no longer introducing the giving and receiving in respect of Natural Properties, but as putting the Son in authority over all things originate, that you may conceive of it in some such way as this,

Let those who are slow to listen not become bold in their speech when they see the Lord of all as a Man, nor let them think that the Truth is false, rejecting proper faith in God because of the Flesh. Let them receive His testimony, let them readily confirm their belief that God is true, so they do not grieve the Father in Heaven. For He loves His Son, and the proof of His love for Him is that authority over all has been given to Him. The Savior Himself also says, "All things are delivered unto Me of My Father," and again, "All power is given unto Me in heaven and in earth." I do not think that anyone should reasonably consider the Son lesser just because He seems to receive this authority—and why not? Because He receives it when He became Man, when He humbled Himself for our sake, when the Lord was called a slave, when the Son, who is free, became one among servants. For how did He humble Himself? Or how is He said to have descended from His equality with God the Father? Do you not see in these things the one who gives divinely, and the one who is said to receive humanly and as a servant what He already possessed as God? For what established the Son's authority to rule over all things is not strictly a gift from the Father, but rather a return and recovery—now with the Flesh—of the authority He had before the Flesh. For He did not begin to rule creation when He became Man.

Let not the slow to hearken (he says) be bold in speech, at seeing the Lord of all a Man, nor let him suppose that the Truth is false, rejecting the due belief in God by reason of the Flesh. Let him receive His testimony, let him readily set to his seal that God is true, lest he grieve the Father Which is in Heaven. For He loveth His Son: and the proof of His Love for Him, is that authority over all is given to Him. Which also the Saviour Himself says, All things are delivered unto Me of My Father, and again, All power is given unto Me in heaven and in earth. Nor do I suppose that because of the Son's seeming to receive it, will He reasonably be predicated by any as lesser: and why? for He receives when He became Man, when He humbled Himself for our sakes, when the Lord was called a slave, when the Son, Who is free, became among servants. For how did He humble Himself? or how is He said to have descended from His Equality with God the Father? Dost thou not in these things see Him Who Divinely giveth, Him Who Humanly and as a servant is said to receive what as God He had? For not strictly a gift from the Father is that which appointed the Son to the beginning of Lordship over all things; but rather a return and regain with the Flesh also of the authority that He had before the Flesh. For not when He became Man, did He then begin to rule the creation.

Since what kind of lowliness would one say He had descended to, if when He became Man He only then began to have lordship? How will He appear in the form of a servant if He is only then and barely declared Lord of all? Away with such absurd reasoning. Rather, when He became Man, He begins to rule even then, not losing His Divine Dignity because of His Flesh, but ascending again with the Flesh also to what He was from the beginning. That the things spoken of as Christ's were simply the regaining of what He had before, He Himself will prove, saying, "Father, glorify Me with the glory which I had with You before the world was." Do you see that He does not ask for a beginning of glory, but a renewal of His original glory, saying this as Man? That it is because of the human nature that all things are said to be given to the Son, anyone who loves learning will gather proofs from all sides with wisdom and will be able to understand, but especially from that most awesome vision of Daniel. In it he says that he saw the Ancient of Days seated on His Throne, and declares that thousands upon thousands ministered to Him and ten thousand times ten thousand stood before Him. And to this he added, "And behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him, and there was given Him dominion and glory and a kingdom, that all people, nations, and languages should serve Him." You see how the whole Mystery of the Incarnation is accurately outlined for us here; you see how the Son is said to receive the kingdom from the Father, shown to the Prophet not as the bare Word, but as the Son of Man (for He humbled Himself, as it is written, being found in fashion as a Man for our sakes), so that having first brought Himself back to His Kingdom, He might be shown forth to us as a Beginning and Way of Glory into the Kingdom. And just as He, being Life by nature, descended for our sakes to death according to the Flesh for all, so that He might free us from both death and corruption by His likeness to us, having mingled us as it were with Himself and made us partakers of eternal life, so also does He conform Himself to our lowly condition, being Lord of Glory as God, so that He might restore the nature of man to royal honor as well. For in all things He has the preeminence, as Paul says, being both the Way and the Door and the Firstfruits of the good things of human nature—from death to life, from corruption to incorruption, from weakness to might, from bondage to sonship, from dishonor and shame to honor and kingly glory. Therefore, when the Son appears to receive as Man what He had as God, let us not be offended in any way, but let us rather consider the manner of the oeconomy on our account and for us. For in this way we shall preserve our mind unwounded and unhurt.⁸⁸

Since to what lowliness would one say that He had descended, if, when He became Man, He then began to have lordship? how will He appear in the Form of a servant, if then at length and scarcely declared Lord of all? Away with the absurdity of the reasonings herein. But when He became Man, then even so begins He to rule, not losing by reason of His Flesh the Divine Dignity, but mounting again with the Flesh also, to what He was from the beginning. But that the things spoken of as Christ's, were but the regain of what He had before, Himself will prove, saying, Father, glorify Thou Me with the glory which I had with Thee before the world was. Seest thou that He asketh not for a beginning of glory, but a renewal of the pristine glory, saying this too as Man? But that because of the Human Nature is it said that all things are given to the Son, he that is fond of learning will from all quarters heap up proofs with wisdom, and will be able to understand, but specially from that most dread vision of Daniel, wherein he savs that he saw the Ancient of Days set on His Throne, and declares that thousand thousands ministered unto Him and ten thousand times ten thousand stood before Him. And hereto he added, And behold one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him, and there was given Him dominion and glory and a kingdom, that all people, nations, and languages should serve Him. Thou seest how here is the whole Mystery of the Incarnation accurately delineated to us; thou seest how the Son is said to receive the kingdom of the Father; shewn to the Prophet as no bare Word, but as the Son of Man (for He humbled Himself, as it is written, being found for our sakes in fashion as a Man), that He first brought back to His Kingdom, might be shewn forth a Beginning and Way to us of Glory into the Kingdom. And as He being by Nature Life did for our sakes descend unto death after the Flesh for all, that He might free us both from death and corruption, by His likeness to us having immingled us as it were with Himself and rendered us partakers of eternal life: so doth He confashion Himself to our low repute, being Lord of Glory as God, that He might restore the nature of man to the royal honour also. For in all things He hath the preeminence, as Paul saith, being both the Way and the Door and the Firstfruits of the good things of human nature, from death to life, from corruption to incorruption, from weakness to might, from bondage to sonship, from dishonour and ignominy to honour and kingly glory. Therefore when the Son appears to receive as Man what He had as God, let us no wise be offended but let us consider rather the mode of the oeconomy on our account and for us. For so we shall preserve our mind unwounded and unhurt.⁸⁸

The very wise Baptist does not simply testify without careful thought that life is set before believers in Christ as their reward. Rather, he brings forth the proof from the very nature of things themselves. For the Only Begotten is by physis Life: for in Him we live and move and are. But He is certainly introduced into us through faith and dwells in us through the Holy Spirit. The blessed John the Evangelist will testify to this, saying in his epistles, "By this we know that He dwells in us, because He has given us of His Spirit." Christ will therefore give life to those who believe in Him, since He is Himself Life by physis and dwells in them. Paul will furnish proof that the Son dwells in us by faith, saying, "For this reason I bow my knees to the Father, from whom the whole family in heaven and earth is named, that He would grant you according to the riches of His glory, to be strengthened with power by His Spirit, that Christ may dwell in your hearts by faith." Since then Life by physis enters into us through faith, how is the one not speaking truth who says, "He who believes on the Son has everlasting life"—that is to say, the Son Himself, who is understood as nothing other than Life?

Not simply, nor without examination doth the most wise Baptist testify that to them that believe in Christ is life set forth, as their Reward, but he brings forth to us the proof of it from the very quality so to speak of things. For the Only Begotten is by Nature Life: for in Him we live and move and are. But He is introduced into us of a surety through faith, and dwelleth in us through the Holy Ghost: and the blessed John the Evangelist will testify saying in his epistles Hereby know we that He dwelleth in us, because He hath given us of His Spirit. Christ will therefore quicken them that believe in Him, as being Himself Life by Nature and dwelling in them. But that the Son indwelleth in us by faith, Paul will furnish proof, saying, For this cause I bow my knees unto the Father, of Whom the whole family in heaven and earth is named, that He would grant you according to the riches of His glory, to be strengthened with might by His Spirit; that Christ may dwell in your hearts by faith. Since then through faith Life by Nature entereth into us, how is he not true that saith, He that believeth on the Son hath everlasting Life? that is to say, the Son Himself, nought else than Him being conceived of as Life.

Does the Baptist (someone might ask) preach a different teaching to us and corrupt the doctrine of the resurrection by saying that the believer will be given life, while firmly stating that the unbeliever will not see life? It seems we won't all rise; his words introduce this distinction to us. Where then does that statement go, which is spoken absolutely and as if to everyone: "The dead shall be raised"? What is Paul also doing when he says, "For we must all appear before the judgment seat of Christ, that everyone may receive the things done in the body, according to what he has done, whether good or bad"? I suppose that the person eager for learning deserves praise, but we must examine Holy Scripture most carefully. Look closely, I ask you, at the distinction between what is said. Concerning the believer, he says he will have everlasting life; concerning the unbeliever, the statement has a different meaning. He does not say the unbeliever will not have life—for he will be raised by the common law of the resurrection—but he says he will not see life. That is, he will not even arrive at the bare sight of the life of the saints; he will not touch their blessedness; he will remain without tasting their life passed in bliss. For that is truly life. But to exist in punishment is more bitter than any death, holding the soul in the body only to feel sufferings. Paul also presents a similar distinction in life. Hear what he says to those who are dead to evil for Christ's sake: "For you are dead, and your life is hidden with Christ in God; when Christ, your life, appears, then you also will appear with Him in glory." Do you see how he calls appearing in glory with Christ the life of the saints? And when the Psalmist also sings to us, saying, "What man desires life and loves many days, that he may see good? Keep your tongue from evil"—shall we not say that this signifies the life of the saints? I think this is obvious to everyone. He does not, after all, tell some to refrain from evil so they may obtain the resurrection of the flesh later (for they will rise again even if they don't stop doing evil), but rather he stirs them toward that life in which they may truly see good days, passing an endless life in bliss and glory.⁹⁹

Doth then (will haply some one say) the Baptist preach to us another opinion, and corrupt the doctrine of the resurrection, saying that he that believeth shall be quickened, wholly asserting that he that doth not shall not see life? We shall not all, it seems, rise; his word introducing to us this distinction. Whither then will that pass away, that is said absolutely and as it were to all, The dead shall be raised? What is Paul too about, saying, For we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad? I suppose then that he that is eager after learning ought to be praised, nevertheless most accurate scrutiny must be made in Holy Scripture. For see clearly, I pray you, the distinction between the things said. For of the believer he says that he shall have everlasting life, of the unbeliever, the word hath a different significance. For he does not say that he shall not have life: for he shall be raised by the common law of the resurrection; but he says that he shall not see life, that is, he shall not so much as arrive at the bare sight of the life of the saints, he shall not touch their blessedness, he shall remain untasting of their life passed in bliss. For that is indeed life. But to exist in punishment is bitterer than all death, holding the soul in the body only for the sensation of sufferings. Some such difference in life Paul also brings forward. Hear what he says to those who are dead to evil for Christ's sake, For ye are dead, and your life is hid with Christ in God; when Christ, your life, shall appear, then shall ye also appear with Him in glory. Seest thou how he calls appearing in glory with Christ the life of the saints? But what when the Psalmist too sings to us, saying, What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil. Shall we not say that herein is signified the life of the saints? but it is, I think, evident to all. For he does not, forsooth, bid some to refrain from evil, that they may obtain the resurrection of the flesh hereafter (for they will rise again even if they do not cease from evil), but he rouses them rather to that life, wherein they may wholly see good days, passing an endless life in bliss and glory.⁹⁹

The blessed Baptist showed us the goal of what has been said more openly through what follows. Let whoever loves to investigate consider carefully the force of the thought. He says, "He that believeth not on the Son shall not see life, but the wrath of God abideth on him." Now if it were possible to understand that the unbeliever would truly be deprived of life in the body, he would surely have immediately added, "but death abideth on him." But since he calls it the wrath of God, it is clear that he is contrasting the punishment of the ungodly with the enjoyments of the saints, and that he calls that life the true life in glory with Christ, and calls the torments of the ungodly the wrath of God. That punishment is often called wrath by the Divine Scriptures, I will bring forward two witnesses, Paul and John: for one said to the converted among the Gentiles, "And were by nature the children of wrath, even as others," and the other said to the Scribes and Pharisees, "O generation of vipers, who hath warned you to flee from the wrath to come?"

More openly by means of this which follows did the blessed Baptist shew us the aim of what has been said. Let him who loves to search consider carefully the force of the thought. He that believeth not (he saith) on the Son shall not see life, but the wrath of God abideth on him. But if it were possible to understand that the unbeliever should be indeed bereft of the life in the body, he would surely have immediately added, "but death abideth on him." But since he calls it the wrath of God, it is plain that he is contrasting the punishment of the ungodly with the enjoyments of the saints, and that he calls that life, which is the true life in glory with Christ, and the torments of the ungodly, the wrath of God. That punishment is ofttimes called wrath by the Divine Scriptures, I will adduce two witnesses, Paul and John: for the one said to the converted among the Gentiles, And were by nature the children of wrath, even as others; and the other to the Scribes and Pharisees, O generation of vipers, who hath warned you to flee from the wrath to come?

When the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (though Jesus Himself did not baptize, but His disciples did), He left Judea and went back to Galilee.

Chap. iv.2, 3 When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John (though Jesus Himself baptized not but His disciples), He left Judaea and departed again into Galilee.

Here's where our account reaches this point, or from what starting point the narrative's progression presents the Lord as knowing that the Pharisees had learned what they were asking about—it seems appropriate to explain this. For when the holy Evangelist says "When therefore the Lord knew," it clearly indicates that something was already under discussion. For He knew all things without anyone telling Him, by Himself, as God, and not only when they first came into being, but even before they existed, as the prophet testified. But He waits for the right time for each thing, and yields to the natural order of events rather than to His foreknowledge: for this too was fitting for a God-befitting oeconomy.

Whence our history proceeds to this point, or from what commencement the order of the narrative progressing, introduces the Lord as knowing that the Pharisees had learnt what they enquired, it will not be amiss (it appears) to say. For in that the holy Evangelist saith When therefore the Lord knew, it clearly brings forth a certain declaration of a subject previously under consideration. For He knew all things, without any one telling Him, of Himself, as God, and not at their first coming into existence, but even before they be, as the prophet testified. But He awaiteth the right season for each, and yields rather to the order of things, than to His foreknowledge: for this too was worthy of God-befitting ceconomy.

There was a question between some of John's disciples and a Jew about purifying, and there was much disputing on both sides. On one side, those taking their own master's part were contending that his baptism was far superior to the legal sprinklings and typical purifications of the others. Indeed, they were probably offering as proof that many came to him and very gladly left the more ancient and older customs. On the other hand, when the argument was being overwhelmed by the opposing party, and the force of truth rushing down like waters was overpowering the feeble mind of its opponents, they went against their own opinion and against their own will and said that the baptism given through Christ is far more excellent. Now they began to gain the upper hand, using similar arguments for their proof and rising up against their conquerors with the same arguments. They were affirming that many more are seen going to Christ, and that all people hasten to Him rather than to John. From this, I suppose, John's disciples were kindled with grief and went to their master and said, "Rabbi, He who was with you beyond Jordan, to whom you bore witness, behold, He baptizes, and all people come to Him." The propositions or arguments the Jews put forward out of strife, they presented as questions. Therefore the Evangelist says that the Lord knew the Pharisees had heard that Jesus made more disciples than John, and that He, avoiding their lawless jealousy and keeping His Passion for its proper time, retreated from the land of the Jews and withdrew again into Galilee.

There being then a question between some of John's disciples and a Jew about purifying, there was much disputing on both sides. For the one taking the part of their own master, were contending that his Baptism was far superior to the legal sprinklings and typical purifications of the others. And indeed probably they were adducing as a proof of this, that many came to him, and very gladly left the more ancient and older customs. These again on the other hand, when the argument was being borne down headlong by the opposite party, and the force of truth rushing down like waters, was overwhelming the feeble mind of its opponents, go against their own opinion, and against their own will say that the baptism bestowed through Christ is far more excellent. And now they begin to have the upper hand, using like arguments for their proof, and rising up against their conquerors with the same arguments. For they were affirming that many more are seen going to Christ, and that all men hasten to Him rather than to John. Whence I suppose the disciples of John kindled with grief go to their master and say, Rabbi, He That was with thee beyond Jordan, to Whom thou barest witness, behold, the Same baptizeth, and all men come to Him. The propositions or arguments of the Jews put forth out of strife, they put forward interrogatively. Hence therefore the Evangelist says that the Lord knew that the Pharisees had heard that Jesus made more disciples than John, then that He shunning their lawless jealousy, and keeping His Passion for its own time, retreats from the land of the Jews, and withdraws again into Galilee.

He had to go through Samaria. Then He came to a city of Samaria called Sychar, near the piece of land that Jacob gave to his son Joseph.

4, 5 And He must needs go through Samaria. Then cometh He to a city of Samaria which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.

What great mental alertness and profound wisdom! He anticipates through his answers the questions that would have been asked of him. For someone would immediately have said, either speaking to another person or reasoning silently, Why did our Lord Jesus Christ give illumination to the Samaritans at an inappropriate time? For once the Syrophoenician woman came to Him, tearfully begging mercy for her wretched daughter, and what did the Compassionate One say to her? He says, It is not right to take the children's bread and throw it to dogs. For He did not think it proper, I believe, to pour out upon the Gentiles before the appointed time the grace allotted to them from Israel. And He Himself made this clearer by saying, I am not sent except to the lost sheep of the house of Israel. How then, one might ask, did He who was sent to Israel alone begin to instruct the race of the Samaritans, even though Israel had not yet completely rejected the grace? To such questions he introduces a reply that persuasively demonstrates divine power, namely, that He must needs go through Samaria. For He did not arrange His stay with the Samaritans solely for this reason—that He might preach the word among them and completely transfer the entire blessing away from Israel—but rather, since He had to pass through anyway, He therefore teaches, fulfilling the work of wisdom.

O great readiness of mind and deep prudence! He prevents by his answers the things that would have been asked of him. For some one would straightway have said, either speaking to another, or secretly reasoning, Why did our Lord Jesus Christ, in not fit season, give illumination to the Samaritans? For once there came to Him the Syrophenician woman, with tears entreating mercy for her wretched daughter; and what said the Compassionate to her? It is not meet, saith He, to take the children's bread, and to cast it to dogs. For He did not think it right, I suppose, to pour forth upon the Gentiles before the time the grace assigned to them of Israel. And this Himself made clearer by saying, I am not sent but unto the lost sheep of the house of Israel. How then (will one say) did He Who was sent to Israel alone begin to instruct the race of the Samaritans, albeit Israel had not yet wholly spurned the grace? To such things does he introduce the reply persuasive with power, to wit, that He must needs go through Samaria. For not for this reason alone did He arrange His sojourn with the Samaritans, that He might preach the word among them, and wholly transfer the whole blessing from Israel: but since He must needs pass through, therefore doth He teach, fulfilling the work of wisdom.

Just as fire never stops burning according to its natural properties, I believe it is completely impossible for the Wisdom of all things not to do what is fitting for wisdom. And just as He said it is not right to take the children's bread and throw it to dogs, yet gave grace to the woman who wept and pleaded for mercy with many words—not because someone else told Him when to give it, but because He Himself with the Father determines the right time, as Son and God and Lord—so He also took pity on the Samaritans. By revealing the Ineffable Power of His God-befitting Authority, He made the enlightenment of an entire region a secondary purpose of His journey.

For as fire will never cease from its inherent natural operation of burning; so I deem it wholly impossible, that the Wisdom of all should not work what befits wisdom. And as, while saying that it is not meet to take the children's bread and to cast it unto dogs, yet to the woman who wept and entreated for pity with many words, He cast the grace, not admonished by another of the season for giving it, but Himself with the Father being Appointer of it, as Son and God and Lord: so did He pity the Samaritans too, and unveiling the Ineffable Might of His God-befitting Authority, He made the illumination of a whole country the bye-work of a journey.

It would also be strange if Israel, who was already consumed by foolishness and plotting murder against the Lord, should be perfectly loved. But since they are not yet thoroughly persecuting Him, but only to a degree, our Lord Jesus Christ does not yet completely withdraw His grace from them, but instead gradually transfers the blessing to others. However, His complete departure from the land of the Jews and His eagerness to go to the land of foreigners, because of the cruelty of His persecutors, was a warning depicted in the nature of the event as a symbolic pattern, showing that they would suffer the complete loss of grace and would hand over to others their own possession, that is, the Christ, unless they stopped their violence against Him.

It were besides strange, that Israel, who was already mad in folly, and imagining slaughter against the Lord, should be perfectly loved. But since they do not yet thoroughly persecute Him, but as yet only in measure, therefore our Lord Jesus the Christ also doth not yet wholly strip them of His grace, but doth nevertheless draw off the blessing by little and little to others. But His departing wholly from the country of the Jews, and hasting to go into that of aliens, by reason of the cruelty of His persecutors, was a threat, depicted on the nature of the thing as in a type, that they should endure the total loss of grace, and should dismiss unto others their own good, that is, the Christ, unless they abstained from their violence against Him.

Having crossed the borders of Judea and being now among foreigners, the Savior rests at Jacob's well, showing us again as in a symbol and dimly that even though the preaching of the Gospel should leave Jerusalem and the Divine Word should eventually go out to the Gentiles, Israel will not thereby lose the love shown to their fathers. Rather, Christ will hold fast to them again and will again be refreshed and rest, as He does in His saints, preserving for them the original unfading grace. For He loves to dwell in the memories of His saints, so that He may make Himself an example to us in this also and may become the Beginning and Door of the honor given to the fathers. But being wearied with His journey, as it is written, He rests, so that in this too He may expose the impiety of those who drove Him away. For whereas they ought to have won His friendship through kind honors, treating Him with reverence and fear as a Benefactor, they instead afflict the Lord with toil and labors, so that He may truthfully say of them in the book of Psalms, And they rewarded Me evil for good.

Having crossed the borders of Judaea, and being now among aliens, the Saviour rests upon Jacob's well: shewing us again as in a type and darkly, that even though the preaching of the Gospel should depart from Jerusalem, and the Divine Word at length hasten forth to the Gentiles, there shall not be lost therewith to Israel the love to their fathers, but Christ shall cleave to them again, and shall again be refreshed and rest, as in His Saints, preserving to them the pristine unfading grace. For He loveth to dwell in the memories of His saints, that He may make Himself an en-sample to us in this also, and may become the Beginning and Door of the honour given to the fathers. But being wearied with His journey, as it is written, He resteth, that in this too He may accuse the impiety of those that drove Him away. For whereas they ought to have gained His friendship by kindly honours, cherishing Him with reverence and fear, as a Benefactor, they maltreat the Lord with toil and labours, that He may be true, saying of them in the book of Psalms, And they rewarded Me evil for good.

Here is the rewritten paragraph:

In this we see the boldness of the Jews. But what will the Arians answer us about this—those who are neighbors to the Jews in foolishness? Indeed, it could rightly be said to them, "Sodom was justified by you." For the Jews crucify Christ in the flesh, but the Arians rage against the ineffable physis itself of the Word. Look, he was wearied by his journey. Who was it who suffered this? Will you present to us the Lord of Hosts as lacking in power, and will you assign to the Only Begotten of the Father the exhaustion of the journey, so that he may be thought of as even capable of suffering—he who cannot suffer? Or will you rightly refuse to think this way and assign responsibility for these things to the nature of the body alone? Indeed, will you say that the exhaustion belongs to the human nature rather than to him who is and is thought of as the bare Word by himself? So then, he who possesses in his own nature power over all things and is himself the strength of all is said to be wearied (for I beg you, do not divide the one Christ into two Sons, even though he makes his own the sufferings of his human nature), yet he remains impassible, since he became man—he who did not have it in him to be weary. Likewise, if he speaks at all of things we think are more fitting for man than for God, let us not chase after words. And when we most need skill in piety, let us not then be caught in extreme foolishness by pushing far away from us the plan of the oeconomia of the flesh, ascending rashly to the very Godhead of the Word, and grasping with great foolishness at the things above us. For if he were not called man at all, if he were not made in the form of a servant, it would be right to be troubled when someone said anything servile about him, and to demand instead all things according to what befits God. But if in firm faith and without wavering we are confident that according to the voice of John, "The Word was made flesh and dwelt among us," when you see him speaking as flesh—that is, as man—accept discourse befitting man for the confirmation of the preaching. For in no other way could we know with certainty that he, being God and Word, became man, unless the impassible one were recorded as having suffered something and the exalted one as having uttered something lowly.

Herein then is seen the daring of the Jews. But what will the Arians again, neighbours of these in folly, answer us to this, yea rather to whom it would rightly be said, Sodom was justified by thee? For the one crucify Christ in the Flesh, but the others rage against the Ineffable Nature Itself of the Word. Lo, He was wearied with His journey: Who was He Who suffered this? will ye bring before us the Lord of Hosts lacking in might, and will ye lay upon the Only Begotten of the Father the toil of the journey, that He may be conceived of as even Passible, Who cannot suffer? Or will ye, acting rightly, refuse so to think, and attribute the charge of these to the nature of the Body only, yea rather will ye say that the toil befits the Human Nature, rather than Him Who is, and is conceived of, as bare Word by Himself? As then He Who possesseth in His Own Nature Power over all things, and is Himself the Strength of all, is said to be wearied (for do not I pray do not divide the One Christ into a Duality of Sons, even though He make His own the sufferings of His Human Nature) albeit He abideth Impassible, since He became Man, Who had it not in Him to be weary; so if He at all speak also of things which we think rather befit man, and not God, let us not hunt after words, nor, when we most need skill unto piety, be then caught in exceeding folly, putting the plan of the oeconomy of the Flesh far away from us, ascending hotly to the Very Godhead of the Word, and laying hold with much folly of the things above us. For if He were not altogether called Man, if He were not made in the form of a servant, it were right to be troubled, when one said anything servile of Him, and to demand rather all things according to what befits God. But if in firm faith and unswervingly we are confident, that according to the voice of John, The Word was made Flesh, and tabernacled among us, when thou seest Him speaking as Flesh, that is, as Man, receive discourse befitting man, for confirmation of the preaching. For in no other way could we know certainly, that He being God and Word, became Man, had not the Impassible been recorded to have suffered something, and the High One to have uttered something lowly.

He shows that Jesus rested at the well at an appropriate time. For when the sun pours down its strongest rays from directly overhead upon those on the earth and consumes bodies with its unrelenting heat, it would not have been harmless to go further, but it was more suitable to rest a little. This was especially true when He could easily have dismissed any accusation of indulgence, since the appropriateness of the time agreed with this decision.

He shews that opportunely did Jesus rest upon the well. For the sun pouring down its strongest rays from the mid-vault on those upon the earth, and consuming bodies with its unmitigated strokes, it would not have been without hurt to have gone further, but was more convenient to rest a little, especially when He would easily have thrust away the charge of luxuriousness, if the fitness of the season had agreed thereto.

He does not say it was precisely the sixth hour, but about the sixth hour, so that we too may learn not to be careless even about the smallest things, but rather to try and practice truthfulness in ordinary matters.

He does not say that it was the sixth hour precisely, but about the sixth hour, that we too may learn not to be indifferent even about the least things, but rather to try and practise truth in common things.

A woman from Samaria comes to draw water. Jesus says to her, "Give Me a drink." (His disciples had gone away to the city to buy food.) Then the Samaritan woman says to Him,

7, 8, 9 There cometh a woman of Samaria to draw water: Jesus saith unto her, Give Me to drink. (For His disciples were gone away unto the city to buy meat). Then saith the woman of Samaria unto Him,

The Savior was not unaware that the woman was coming. Being truly God, He knew very well that she would soon arrive to draw the cold water from the well. But when she had come, He began to catch His prey in the net, and immediately offering the word of teaching, He based His discourse on what was at hand.

The Saviour was not ignorant of the woman's coming. For right well did He know being Very God, that she would forthwith be there to draw the cold stream from the fountain. But when she was now come, He began to get His prey within the toils, and straightway holding forth the word of teaching, made His discourse from what was before Him.

The Law appointed for the Jews that they must not be defiled in any way, and therefore commanded them to withdraw from every unclean thing and not to mix themselves up with foreigners or the uncircumcised. But they, pushing the force of the commandment even further and following the most empty observances rather than the precision of the Law, did not venture even to touch the flesh of any foreigner. They used to think that they would incur complete uncleanness if they were found having anything to do with the Samaritans. Their disagreement eventually advanced to such a great extent that they recoiled from tasting water or food brought to them by the hand of foreigners. So in order that the woman might exclaim, and that His unusual conduct might invite her to ask who He is, and where He is from, and how He despises the Jewish customs, and so the conversation might at length reach His goal, He pretends to be thirsty, saying, Give Me to drink. But she said,

The Law appointed for the Jews that they must not be defiled in any way, and therefore ordered them to withdraw from every unclean thing, and not to mix themselves up with strangers, or uncircumcised. But they, carrying forward the force of the commandment to something more, and following most empty observances, ratter than the exactness of the Law, nor venturing so much as to touch the flesh of any alien, used to think that they would incur all uncleanness, if they were found having to do with the Samaritans in anything. To so great an extent did their disagreement at length advance, that they recoiled from tasting water or food brought to them by the hand of aliens. In order then that the woman may exclaim, and that His unwonted conduct may invite her to ask Who He is, and whence, and how He despises the Jewish customs; and so at length the conversation may come to His aim, He makes as though thirsty, saying, Give Me to drink. But she said,

How is it that You, being a Jew, ask me for a drink when I am a Samaritan woman? For Jews have no dealings with Samaritans. Jesus answered and said to her,

10 How is it that Thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. Jesus answered and said unto her,

Investigation is the start of learning, and for those who are ignorant about any topic, questioning it is the foundation of understanding. This is what the conversation is aiming for: therefore the Savior wisely suggests that He considers the customs of the Jews to be of no value.

Enquiry is the beginning of learning, and to those who are ignorant upon any subject, doubt concerning it is the root of understanding. This commencement the discourse aims at: wherefore the Saviour wisely hints, that He accounts of no value the customs of the Jews.

If you knew the gift of God, and who it is that says to you, "Give me to drink," you would have asked of him, and he would have given you living water. The woman says to him,

11 If thou knewest the gift of God, and Who It is That saith to thee, Give Me to drink; thou wouldest have asked of Him, and He would have given thee living water. The woman saith unto Him,

Not knowing the Essence of the Only Begotten, which surpasses earth and heaven, and being completely ignorant of the Incarnate Word, the woman was calling Him a Jew. He is wisely silent about this, so that the foundation of His conversation with her may be preserved. Yet He lifts her to a higher understanding of Himself, saying that she does not know who it is who asked for a drink, or how great the grace of Divine gifts is—so much so that if she had known, she would not have held back, for she would have asked the Lord first. He stirs her through these things to a very earnest desire to learn. Notice how even now, crafting His words skillfully and without boasting, He says that He is God, even though the woman is slow to understand. For by leading her to marvel at the gift of God, He presents Himself as the One who gives it. For if, He says, you knew the gift of God and who it is that says to you this, you would have asked of Him. But whom would it be fitting to give the things of God? Would it not be Him who is by Nature God?

Not knowing the Essence of the Only Begotten, surpassing earth and heaven, yea rather being wholly ignorant of the Incarnate Word, the woman was calling Him a Jew. And profitably is He silent to this, that the foundation of His discourse with her may be kept. Yet does He uplift her to a higher conception of Himself, saying that she knows not Who It is Who asked drink, or how great grace Divine gifts have, insomuch that if she had had knowledge of it, she would not have endured to be behindhand, for she would have prevented the Lord in asking. He rouses her then by these things to a very earnest wish to learn. Observe how now too fashioning His discourse skillfully and free from boast, He says that He is God, even though the woman be slow to understand. For inducing her to marvel at the gift of God, He introduces Himself as the Giver of it. For if (says He,) thou knewest the gift of God and Who It is That saith to thee, thou wouldest have asked of Him. But whom would it befit to give the things of God? would it not Him Who is by Nature God?

But He calls the life-giving gift of the Spirit living water. Through this alone, human nature—though nearly dried up at its very roots and made barren of all virtue by the devil's wickedness—returns to its original beauty of nature. Drinking in the life-giving grace, it is adorned with various forms of good things. Shooting forth into a virtuous character, it puts forth thriving shoots of love toward God. God says something like this to us through the Prophet Isaiah: The beast of the field shall honor Me, the dragons and the owls, because I give waters in the wilderness, and rivers in the desert, to give drink to My people, My chosen, whom I have formed for Myself to declare My excellencies. And another of the Saints says that the soul of the righteous shall be as a fruitful tree, and shall spring up as grass among the waters, and shall appear as the willow by running water.

But He calls the quickening gift of the Spirit living water, whereby alone human nature, albeit well nigh parched to its very roots, rendered now dry and barren of all virtue by the villainies of the devil, runneth back to its pristine beauty of nature, and drinking in the life-giving grace, is adorned with varied forms of good things, and shooting forth into a virtuous habit puts forth most thriving shoots of love towards God. Some such thing as this God says to us by the Prophet Isaiah also, The beast of the field shall honour Me, the dragons and the owls, because I give waters in the wilderness, and rivers in the desert, to give drink to My people, My chosen, whom I have formed for Myself to declare Mine excellencies. And another of the Saints says that the soul of the righteous shall be as a fruitful tree, and shall spring up as grass among the waters, and shall appear as the willow by running water.

We could pile up many other testimonies from Divine Scripture besides those already quoted, which would make it very easy to show that the Divine Spirit is often named under the term "water." But this is not the time to dwell on this point. Therefore we will move on to other topics, pressing forward upon the great and vast ocean of Divine meditations.

We might heap up, besides those already quoted, many other testimonies also from the Divine Scripture, whence it would be very easy to shew, that under the name of water, the Divine Spirit is often named. But it is no time to linger here. Wherefore we will swim to other places, pressing on upon the great and wide sea of Divine meditations.

The woman imagines nothing beyond what she is used to, and she completely fails to understand the meaning of what is being said. Instead, she assumes that, like some people who are accustomed to performing wonders through spells and demonic trickery, He will draw up the water to her from the depths of the well without a rope or any other device. But she calls it living water according to her own understanding, meaning water that has just flowed fresh from the source of the spring.

The woman imagines nothing more than what she is accustomed to; and by no means understands the force of what is said, but supposes that like some of those who are accustomed to work wonders by means of charms and devilish deceit, without a line or other contrivance He will draw up the water to her from the depths of the well. But she calls that living water, according to her own meaning, which has fresh flowed from the breasts of the fountain.

Are you greater than our father Jacob, who gave us the well and drank from it himself, along with his children and his cattle? Jesus answered and said to her,

12, 13 Art Thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? Jesus answered and said unto her,

The woman stops herself as quickly as possible, realizing that her ideas about Him had been neither holy nor certainly true. For it was impossible that she should not be completely helped toward understanding, since she was fully receiving the Divine words. Since it was possible that the One speaking might not be a magician, but rather a Prophet, and one of those excelling in holiness, and had therefore promised to give her the living water without the usual means of buckets, or having found water far better to use from another source, she immediately changes her manner of speaking to something more sober, and compares saint with saint, saying, "Are You greater than our father Jacob who gave us this well?" Understand her thought from this: she no longer wonders at His promising water without a rope, but speaks only of its quality to the taste.

The woman arrests herself, and that as quickly as possible, being conscious that she had taken up ideas of Him neither holily nor surely true. For it was not possible that she should not be altogether profited to understanding, who is wholly enjoying the Divine words. Since then it was possible that He Who speaks should not be a magician, but rather a Prophet, and one of those surpassing in holiness, and had therefore promised to give her the living water, without the usual means of buckets, or having found water far better to use from another source, she straightway changes her discourse for the soberer, and as it were compares saint with saint, saying, Art Thou greater than our father Jacob who gave us this well? Receive the intelligence of her thought, from her no longer wondering at His promising water with out a rope, but speaking only of its quality to the taste.

The Samaritans were foreigners (since they were colonists from Babylon), but they called Jacob their father for two reasons. First, because they lived in a region bordering on and neighboring the Jewish land, they had adopted some elements of Jewish worship themselves and were in the habit of boasting about the Jewish ancestors. Second, it was actually true that most of the inhabitants of Samaria were descended from Jacob's line. For Jeroboam the son of Nebat had gathered together ten tribes of Israel and the half-tribe of Ephraim, and departed from Jerusalem during the reign of Rehoboam the son of Solomon, taking control of Samaria and building houses and cities there.

The Samaritans then were aliens (for they were colonists of the Babylonians), but they call Jacob their father for two reasons. For as inhabiting a country bordering on, and the neighbour of the Jews' land, they were taking a little impression themselves of their worship, and were accustomed to boast of the Jews' ancestors. Besides, it was really true that the greater number of the inhabitants of Samaria were sprung from the root of Jacob. For Jeroboam, the son of Nebat, having gathered together ten tribes of Israel, and the half-tribe of Ephraim, departed from Jerusalem in the time of the kingdom of Rehoboam the son of Solomon, and took Samaria, and built houses therein and cities.

Verses 14-15: "Whoever drinks from this water will be thirsty again, but whoever drinks from the water that I will give him will never be thirsty. Instead, the water that I give him will become in him a spring of water welling up to eternal life." The woman says to Him,

14, 15 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 in him a well of water springing up into everlasting life. The woman saith unto Him,

The Samaritan woman raises this as a challenging and difficult question: "Are You greater than our father Jacob?" The Savior very skillfully avoids any boasting. He does not say clearly that He is greater, yet through the nature of the actions He persuades her to recognize Him as superior. Therefore He shows that the difference between the spiritual waters and the physical, earthly ones is incomparable, saying, "Whosoever shall drink of this water shall thirst again, but he that is filled with My water," He says, "shall not only be shown to be free from thirst from now on, but he shall have in him a well of water able to nourish him to eternal life." Therefore He who gives the greater gift is greater, He says, than he who has the lesser, and the one who is defeated will not carry away the same glory as the victor.

The woman of Samaria proposing, as a hard question and difficult to cope with. Art Thou greater than our father Jacob; the Saviour most skilfully avoids all boasting, not saying clearly that He is greater, yet from the nature of the actions does He persuade her to approve Him who excels. Therefore He shews that incomparable is the difference between the spiritual waters, and the sensible and grosser ones, saying, Whosoever shall drink of this water shall thirst again, but he that is filled (saith He) with My water, shall not only be shewn to be superior to thirst henceforth, but he shall have in him a well of water able to nourish him to eternal life. Therefore He that giveth the greater, is greater (saith He) than he that hath the less, and the worsted will not carry off the same glory as the conqueror.

We must understand again that here the Saviour calls the grace of the Holy Spirit water. If anyone shares in this water, he will have the gift of Divine teaching constantly flowing up within him, so that he will no longer need instruction from others. Instead, he will be readily able to encourage those who thirst after the Divine and heavenly Word, just as some who still lived in this present life and on earth did—the holy Prophets and Apostles, and the heirs of their ministries, about whom it was written, "And you shall draw water with joy out of the wells of salvation."

We must know again, that the Saviour here calls the grace of the Holy Ghost water, whereof if any be partaker, he shall have the gift of the Divine teaching evermore flowing up within him, so as no more to be in need of admonition from others, yea rather, readily to suffice to exhort those who thirst after the Divine and heavenly Word, such as were some yet living in this present life and upon earth, the holy Prophets and Apostles, and the heirs of their ministrations, of whom it was written, And ye shall draw water with joy out of the wells of salvation.

Once again she both speaks and thinks only of ordinary matters, and she doesn't understand anything of what has been said. She assumes that the whole purpose of our Savior consists in freeing her from minor labors, and she limits the measure of God's grace to nothing more than not being thirsty anymore, not even conceiving in her mind of things beyond this world.

Again does she both speak and imagine only ordinary things, and of the things that were said understands no whit; but she supposes that in being released from petty toils, will consist all the aim of our Saviour, and to thirsting no more does she bound the measure of the grace of God, not so much as in bare idea receiving things above the world.

Well and not untruly might one say that the minds of women are womanish, and that an effeminate soul is in them, never having the power of understanding readily. But the nature of man somehow is more apt for learning, and far more ready for reasoning, having a mind awake to wisdom, and (so to speak) warm, and of mature manhood. For this reason, I suppose, He told the woman to call her husband, secretly convicting her as having a heart most slow to learn, not practiced in the words of wisdom; yet He is at the same time planning something else most beautiful.

Well and not untruly might one say, that the minds of woman are womanish, and that an effeminate soul is in them, never having the power of understanding readily. But the nature of man somehow is apter for learning, and far more ready for reasoning, having a mind awake to wisdom, and (so to say) warm, and of matured manhood. For this reason (I suppose) did He bid the woman call her husband, secretly convicting her as having a heart most slow to learn, not practised in the words of wisdom; yet He is at the same time contriving something else most beautiful.

The woman says to Him, "I have no husband." Jesus says to her, "You have spoken well when you said 'I have no husband,' for you have had five husbands, and the one you now have is not your husband. In this you spoke truly." The woman says to Him,

17, 18, 19 The woman saith to Him I have no husband. Jesus saith unto her, Thou hast well said I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. The woman saith unto Him,

To whom is it not now clear that the Savior was not ignorant that she was without any lawful husband, and that He made the inquiry about her husband—who did not exist—as a basis for revealing hidden things? For He was—yes, He was—only with difficulty able to help her, so that she would no longer marvel at Him as one of us, but as now above man, because of His remarkable knowledge of her situation. And He profitably confirms her statement that she has no husband, even though she had had so many; for it is not the physical union based on pleasure, but the approval of the law and the bond of pure love that make marriage blameless.

To whom is it not now evident that the Saviour was not ignorant that she was bereft of any rightful husband and that He made the enquiry about her husband who was not, a plea for making known hidden things? For He was, He was thus with difficulty able to help her no longer marvelling at Him as one of us, but as now above man, by reason of His wondrous knowledge of her circumstances. And profitably does He approve her saying she has no husband, although she had had so many; for not the coming together out of pleasure, but the approval of the law and bond of pure love make marriage blameless.

With difficulty she begins to understand, though her understanding is still not complete. For she still calls the Lord of Prophets a Prophet. But she has gradually shown herself better than before, not at all ashamed when corrected, seizing for her own benefit the power of the sign and thus moving beyond her weak understanding, gaining to some degree a stronger mind, and extending the eye of her heart to an unusual way of seeing things. In this we must especially admire both the patience and power of our Savior, who easily reshapes our untrained understanding to an excellent condition.

With difficulty does she brighten up to apprehension, and that again not yet perfect. For she still calls the Lord of Prophets a Prophet. But she has by degrees shewn herself better than before, in no way ashamed at reproof, seizing to her own profit the force of the sign and so going forth from her effeminate understanding, attaining to some extent to a vigorous mind, and stretching forth the eye of her heart to an unwonted view of things. Wherein we must chiefly admire alike the forbearance and power of our Saviour, who easily remodels our untutored understanding to an admirable condition.

Realizing that the Lord is truly a Prophet and a Jew, she boasts greatly about her country's customs and claims that the Samaritans are far wiser than the Jews. The Jews, holding overly crude ideas about the Divine and Incorporeal Nature, insisted that God over all should be worshipped only in Jerusalem or nearby Zion, as if the entire Ineffable and Incomprehensible Nature had permanently settled there and was contained in man-made temples. Therefore, they were proven to be completely lacking in understanding by the voice of the Prophets, when God said, "Heaven is My Throne and earth is My Footstool, what house will you build Me, says the Lord, or what is the place of My rest?" The Samaritans, in turn, differing little from the foolishness of the Jews and being similarly close to them both in location and in ignorance, supposed that they ought to pray and worship on the mountain called Gerizim, and rightly could not avoid being ridiculed. But their excuse for this foolishness was also that the blessing was given on Mount Gerizim, as we find written in Deuteronomy. The woman presents this question to the Savior as if it were some great and difficult problem, saying, "Our fathers worshipped in this mountain," and so on.

Conceiving that the Lord is in truth a Prophet and a Jew, she boasts exceedingly of the customs of her country, and asserts that the Samaritans are far superior in wisdom to the Jews. For the Jews admitting too gross notions of the Divine and Incorporeal Nature, contended that in Jerusalem alone, or its neighbour Sion, ought the God over all to be worshipped, as though the whole Ineffable and Incomprehensible Nature had once for all there taken abode, and was enclosed in temples made with hands. Wherefore they were convicted of being utterly without understanding, by the voice of the Prophets, God saying, Heaven is My Throne and earth is My Footstool, what house will ye build Me, saith the Lord, or what is the place of My rest? The Samaritans again little remote from the folly of the Jews, bordering both in country alike and uninstructedness, supposing that in the mount called Gerizim they ought both to pray and worship, rightly escape not being laughed at. But the plea to them also of their senselessness was, that the blessing was given in Mount Gerizim, as we find written in Deuteronomy. This question the woman proposes to the Saviour, as some great and difficult problem, saying, Our fathers worshipped in this mountain, &c.

He condemns the folly of both groups equally, saying that the mode of worship for both will be transformed into something more truthful. For no longer, He says, will people seek a specific place where they believe God properly dwells, but rather, understanding Him as filling and able to contain all things, they will worship the Lord each one from his own place, as one of the holy Prophets says. He says that His own presence in the world in a Body is the time and season for changing such customs.

He condemns alike the folly of all, saying that the mode of worship of both shall be transformed to the more truthful. For no longer (saith He) shall a place be sought, wherein they shall deem that God properly dwells, but as filling and able to contain all things, shall they worship the Lord every one from his place, as one of the holy Prophets says. He says that His own sojourn in the world with a Body is the time and season for a change of such customs.

Notice how, with a very gentle way of guiding the conversation, He leads the woman's mind toward correct understanding about the Son by calling God the Father. For how can the Father be conceived of at all if the Son does not exist?

Observe how with most gentle leading of discourse, does He guide the mind of the woman to right conceptions respecting the Son, by calling God the Father. For how shall the Father at all be conceived of, if the Son be not?

You worship what you do not know: we know what we worship, for salvation is of the Jews.

22 Ye worship ye know not what: we know what we worship, for salvation is of the Jews.

He speaks again as a Jew and a man, since the economy of the matter at hand requires this mode of speaking even now (for Christ would not have let the appropriate opportunity pass by). Yet He does attribute something greater in terms of understanding to the worship of the Jews. For the Samaritans worship God simply and without inquiry, but the Jews have received through the Law and the Prophets knowledge of Him Who Is, to the extent they were able. Therefore He says that the Samaritans do not know, but that the Jews have good knowledge, and it is from them He declares that salvation will be revealed—that is, Himself. For Christ was from the seed of David according to the flesh, and David was from the tribe of Judah. He places Himself among the worshippers again as Man, though He is worshipped together with God the Father both by us and by the holy angels. For since He had taken on the form of a servant, He fulfills the ministry appropriate to a servant, without having lost His being God and Lord and being worthy of worship. For He remains the Same, even though He has become Man, preserving throughout the plan of the economy according to the Flesh.

He speaks again as a Jew and a man, since the economy of the matter in hand demands now too this mode of speaking (for Christ would not have missed meet opportunity): yet does He attribute something more in respect of understanding to the worship of the Jews. For the Samaritans worship God simply and without search, but the Jews having received through the Law and Prophets the knowledge of Him Who is, as far as they were able. Therefore He says that the Samaritans know not, but that the Jews have good knowledge, of whom He affirms, that salvation shall be revealed, that is Himself. For Christ was of the seed of David according to the flesh, David of the tribe of Judah. Amongst the worshippers again as Man does He class Himself, Who together with God the Father is worshipped both by us and the holy angels. For since He had put on the garb of a servant, He fulfilleth the ministry befitting a servant, having not lost the being God and Lord and to be worshipped. For He abideth the Same, even though He hath become Man, retaining throughout the plan of the dispensation after the Flesh.

And even though you see a humbling that is both great and supernatural, approach it with wonder, not with accusations or criticism, but rather by imitating it. For this is how Paul wants to see us, saying, "Let this mind be in each of you, which was also in Christ Jesus, Who, being in the Form of God, thought it not robbery to be equal with God; but emptied Himself, taking upon Him the form of a servant, made in the likeness of men, and being found in fashion as a Man, He humbled Himself." Do you see how the Son became for us a Pattern of lowliness, being in Equality and Form of the Father as it is written, yet descended for our sakes to a voluntary obedience and lowliness? How then could the appearance of obedience, how could that of lowliness appear, except through deeds and words beneath His dignity as God, and having a great inferiority to those things in which He existed while He was still bare Word with the Father and not involved in the form of a servant? How can we say that He descended at all if we allow Him nothing unworthy of Him? How was He made in the likeness of men, according to what Paul says, if He did not imitate what is appropriate to man? But something most appropriate to men is worship, regarded as a debt and offered by us to God. Therefore He worships as Man, when He became Man; He is worshipped forever with the Father, since He was and is and will be God by physis and truly.

And even though thou see an abasement great and supernatural, approach wondering, not accusing, not faultfinding, but rather imitating. For such Paul desireth to see us, saying, Let this mind be in each of you, which was also in Christ Jesus, Who, being in the Form of God, thought it not robbery to be equal with God; but emptied Himself: taking upon Him the form of a servant, made in the likeness of men, and being found in fashion as a Man, He humbled Himself. Seest thou how the Son became to us a Pattern of lowliness, being in Equality and Form of the Father as it is written: yet descended for our sakes to a voluntary obedience and lowliness? How then could the garb of obedience, how could that of lowliness appear, otherwise than through deeds and words beneath His God-befitting Dignity, and having a great inferiority to those wherein He was while yet bare Word with the Father, and not involved in the form of a servant? How shall we say that He has at all descended, if we allow Him nothing unworthy of Him? How was He made in the likeness of men, according to the voice of Paul, if He imitated not what befits man? But a thing most befitting men is worship, regarded in the light of a debt, and offered by us to God. Therefore He worshippeth as Man, when He became Man; He is worshipped ever with the Father, since He was and is and will be, God by Nature and Very.

But our opponent will not accept this. Instead, he will resist us, saying: "Don't think it strange when we say that the Son worships, because we don't suppose that the Son ought to worship the Father in the same way as we do or as the angels do, for example. Rather, the worship of the Son is something special and far better than ours."

But our opponent will not endure this, but will withstand us, saying: "Think it not strange when we say that the Son worships: for we do not suppose that the Son ought to worship the Father, in the same way as we or the angels, for example: but the worship of the Son is something special and far better than ours."

What should we say to these claims? You think, friend, that you can deceive us by placing a supposedly noble form of slavery on the Only-Begotten and covering up the status of a servant with deceptive words. Stop glorifying the Son in a way that dishonors Him, while claiming to honor the Father. For whoever does not honor the Son does not honor the Father either, as Scripture says. Tell me, what good does it do the Only-Begotten in terms of His freedom that His worship of the Father should be superior to ours? As long as He is counted among worshippers, He will be completely a slave, and even if He is thought of as a superior worshipper, He will in no way differ from creatures in being created—only in other excellent qualities. This would be like how Michael or any other holy and rational powers are superior to human beings. These beings appear to have a superiority over earthly beings in holiness or abundant glory, as decreed by the Chief Craftsman of all things, God. But being classified with created things, as something that was made, is something they share with everything else. The Word who is in the Father and of the Father by physis will never escape being created, even if He is said to worship in a superior way. How then will something that is made still be Son, or how will a slave and worshipper be Lord by physis? I would say that royal and lordly dignity consists precisely in being worshipped, while the role of servant and slave is defined by offering worship. We confess that by being subject, we consider ourselves bound to worship the physis that is superior and above all. This is why the all-wise Moses proclaimed to all creation: You shall worship the Lord your God and Him only shall you serve. So whatever has servitude by nature, and whatever bows under the yoke of the Godhead, must necessarily worship and submit itself to the act of adoration. When he says Lord, he defines the slave; when he says God, he defines the creature. They are understood together and set in contrast: the slave with the one who is Lord by physis, and that which has been brought into being with the unbegotten Godhead.

What then shall we reply to these things? Thou thinkest, fellow, to mislead us, by putting a most noble bondage about the Only-Begotten, and gilding over the dignity of a servant by certain words of deceit. Cease from glorifying the Son with dishonour, that thou mayest continue to honour the Father. For he that honoureth not the Son, neither doth he honour the Father, as it is written. For what (tell me) will it profit the Only-Begotten in respect of freedom, that His worship of the Father should be made more excellent than ours? For so long as He is found among worshippers, He will be altogether a bondman, and even though He be conceived of as a superior worshipper, yet will He by no means differ from creatures in respect of being originate, but only in the remaining excellencies, as to men is superior Michael or any other of the holy and reasonable powers, to whom superiority to those upon earth seems essentially to belong, either in respect of holiness or any superabundance of glory, it having been so decreed by the Chief Artificer of all things, God: but the being classed with things originate, as having been created, is common to them with the rest. The Word then Who is in the Father and of the Father by Nature will never escape being originate, even though He be said to worship in a more excellent way. Then how will that which is made be yet Son, or how will the bondman and worshipper be by Nature Lord? For I suppose that the royal and lordly dignity is pre-eminent in being worshipped: but the office of servant and slave is defined in his paying worship. We confess then by being subject that we hold ourselves bound to worship the Nature which is superior and above all. Wherefore it was proclaimed to the whole creation by the all-wise Moses, Thou shalt worship the Lord thy God and Him only shalt thou serve. So that to whatsoever servitude belongs by nature, and whatever boweth under the yoke of the Godhead, this full surely must needs worship, and submit to the garb of adoration. For in saying Lord, he defines the bond, in saying God, the creature. For together are they conceived of, and contrasted, the bond with Him who is by Nature Lord, and that which is brought into being, with the Inoriginate Godhead.

Since the Son is eternally in the Father and is Lord as God, I cannot understand how He could be thought to owe worship. But let them continue their empty talk: "The Only Begotten," they say, "will worship the Father, not as a slave or created being, but as a Son worships the Father." We must therefore include adoration in the very definition of Sonship, and say that it is entirely necessary for the Son to worship the Father, because this is what His being consists in, just as our being consists in being rational mortal creatures capable of receiving mind and knowledge, rather than in being subject to external and impulsive movements and to mere shifts of will. For if the duty to worship entirely and necessarily has been implanted by nature into the Only Begotten, and they maintain and say this, how will they not be caught in outright blasphemy against the Father Himself? For it is entirely necessary to conceive of Him in the same way, since the Son is His Image and exact representation, and things that are in exact likeness will surely differ in nothing. But if they say that the Son offers worship to the Father by will alone, they are merely guessing rather than knowing the truth. For what would prevent others from saying—inventing a reckless piety—that it was the Father's will to worship the Son, even though He is not a worshipper by nature?

But seeing the Son is eternally in the Father and is Lord as God, I am at a loss to shew whence He can appear to owe worship. But let them proceed with their babbling: "The Only Begotten (says he) will worship the Father, neither as bond nor created, but as a Son the Father." We must therefore take adoration into the definition of Sonship, and say that it altogether behoves the Son to worship the Father, for that in this consists His being, even as does ours in being reasonable mortal creatures, recipient of mind and knowledge, rather than in committing ourselves to motions external and impulsive, and to the mere swayings of will. For if there have been implanted by Nature into the Only Begotten, the duty wholly and of necessity to worship, and they so hold and say, how will they not be caught in naked blasphemy against the Father Himself? For it is altogether necessary to conceive of Him too as such, since the Son is His Image and Impress, and whatever things are in exact likeness, these full surely will differ in nothing. But if they say that the Son pays worship to the Father in will alone, they are guessers, rather than knowers of the truth. For what would hinder others too from saying, fabricating a hazardous piety, that it was the will of the Father to worship the Son, though not a worshipper by Nature?

But he says that fittingness itself will set apart the Person of the Father and will make the Son subject to this—that His worship of the Father is not unwilling.

"But (says he) fitness itself will remove the Person of the Father, will subject the Son to this, His worship of the Father not unwilled."

What are you saying, sir? Are you again bringing us oracles as if from shrines or Greek tripods, or do you come like that Shemaiah the Nehelamite, belching forth from your own heart and not from the mouth of the Lord? And don't you blush, putting forward fitness to us as though it were invincible in these matters? For don't you think it befits Him Who is by physis (nature) God to have the Word begotten of Him as God, and that He Whom the whole creation worships should be called and be by physis the Father of a Son Who is worshipped, rather than a worshipper? But I think I say nothing displeasing to the truly wise. But how shall we define that it also befits the Father to be worshipped by His own offspring, when such a conception concerning Both suffers such great damage? For in the first place, that which does not worship will be neither in equality of dignity nor in exact Image of physis with that which worships. For it worships as inferior, and that not measurable by quantity in respect of any natural quality (for He Who is God or Lord will not be lesser), but as differing in the definition of mode of being. Then how will He be shown to be true in saying, He that has seen Me has seen the Father? How does He say that He ought to be honored in no less degree than the Father, if He is not His Equal in glory by reason of His worshipping? Then besides, the Father Himself will also appear to be in no slight unseemliness. For it is His glory to beget such as He Himself is by physis; on the other hand it is no slight disgrace to have a son of another kind and alien, and to be in such a condition as even the very physis of created things shrinks from. For those that have received power to bear do not bear worse than themselves, by the ordinance and will of the Artificer of all things. For, He says, let the earth bring forth grass, the fruit tree yielding fruit after his kind and after his likeness. The Godhead then will be in worse condition than created things, since they are thus but It is not so—rather, that which was judged both to befit and to have been well arranged for the successions of things which are, this It alone will be found without.

What sayest thou, o sir? Dost thou again bring forth to us oracles as from shrines, or Greek tripods, or comest thou like that Shemaiah the Nehelamite, belching forth out of thine own heart, and not out of the mouth of the Lord? and dost thou not blush, opposing to us fitness, as though invincible in these matters? For dost thou not think it befits Him Who is by. Nature God, to have the Word begotten of Him God, and that He Whom the whole creation worships, should be called and be by Nature the Father of a Son Who is worshipped, rather than a worshipper? But I think I say nothing displeasing to the truly wise. But how shall we define that it also befits that the Father be worshipped by His Own offspring, when such a conception as to Both endures so great damage? For in the first place that which worships not will be neither in equality of dignity, nor in exact Image of nature with that which worships. For it worships as inferior, and that not measurable by quantity, in respect of any natural quality (for He That is God or Lord will not be lesser), but as differing in the definition of mode of being. Then how will He be shewn to be true in saying, He that hath seen Me hath seen the Father? how doth He say that He ought to be honoured in no less degree than the Father, if He be not His Equal in glory by reason of His worshipping? Then besides, the Father will Himself too appear to be in no slight unseemliness. For it is His glory to beget such as Himself is by Nature: on the other hand it is no slight disgrace, to have a son of another kind and alien, and to be in such case as even the very nature of things originate shrinks from. For they that have received power to bear, bear not worse than themselves, by the ordinance and will of the Artificer of all things. For, saith He, let the earth bring forth grass, the fruit tree yielding fruit after his kind and after his likeness. The Godhead then will be in worse case than things originate, since they are thus, It not so, but that which was adjudged alike to befit and to have been well arranged for the successions of things which are, this It Alone will be found without.

Who then, most excellent sirs, will tolerate you saying that it is appropriate for the Son to worship His Father? But when you have added to those words of yours that this is not unwilled by the Only-Begotten, and you strengthen this gratuitous argument of yours merely by appropriateness, come, let us consider this too from the Divine Scriptures, from which I think one ought to seek proof zealously on every disputed point. The law therefore commanded that half of a didrachm be paid by every one of the Jews to Him Who is God over all, not as devising a way of obtaining wealth, nor contributions of money for no purpose, but imparting instruction to us through clearest types: first, that no one is lord of his own head, but that we all have one Lord, enrolled into servitude by the deposit of tribute; next, depicting the mental and spiritual fruits, as in a more tangible representation and act. For he says, Honor the Lord with your righteous labors, and render Him the first fruits of your fruits of righteousness, which came to pass through the Gospel teaching, the worship after the law being at last brought to an end. For we no longer think we ought to worship the Lord of all with external offerings, striving to pay the didrachm of corruptible matter, but being true worshipers, we worship God the Father in Spirit and in truth. We must suppose this meaning to lie hidden in the letter of the law.

Who then, most excellent sirs, will endure you saying, that it befits the Son to worship His Father? But when it has been added to those words of yours, that neither is this unwilled by the Only-Begotten, and this gratuitous argument of yours ye fortify merely by fitness; come, let us consider this too from the Divine Scriptures, whence I think one ought zealously to look for proof on every disputed point. The law therefore enjoined the half of a didrachm to be paid by every one of the Jews to Him Who is God over all, not as devising a way of getting wealth, nor contributions of money to no purpose, but imparting us instruction by clearest types: first, that no one is lord of his own head, but that we all have one Lord, enrolled unto servitude by the deposit of tribute; next, depicting the mental and spiritual fruits, as in a grosser representation and act. For (says he) Honour the Lord with thy righteous labours, and render Him the first fruits of thy fruits of righteousness, which came to pass through the Gospel teaching, the worship after the law being at last closed. For no longer do we think we ought to worship with external offerings the Lord of all, pressing to pay the didrachm of corruptible matter: but being true worshippers, we worship God the Father in Spirit and in. truth. This meaning we must suppose to lie hid in the letter of the law.

When the Lord was in Jerusalem, the collectors of the temple tax were asking Peter, "Doesn't your Master pay the temple tax?" But when Peter came into the house, as it is written, Jesus spoke to him first, saying, "From whom do the kings of the earth collect customs or taxes? From their own children or from foreigners?" When Peter said, "From foreigners," Jesus said, "Then the children are free. But so that we don't offend them, go to the sea, cast a hook, and take the first fish that comes up. When you open its mouth, you will find a coin. Take that and give it to them for Me and you." Do you see that the Son would not endure being subject to taxation, and as one of those under the yoke of slavery, to undergo something servile? For knowing the free dignity of His own physis, He declares that He owes nothing servile to God the Father, for He says, "The children are free." How then does He have the worship that befits a slave, and that of His own will? If He shrank back from even the mere image of such a thing, how could He accept the reality? Should we not consider worship as a tribute and spiritual fruit-bearing, and say that it is a kind of service? For why did the law join service to worship, saying, "You shall worship the Lord your God and Him only shall you serve"? For worship is, so to speak, the gate and way to service in deed, being the beginning of servitude to God. Therefore the Psalmist says to some, "O come, let us worship and fall down, and weep before the Lord our Maker." Do you see how the duty of falling down follows upon and is joined to worshipping? In the judgment of those who rightly weigh the qualities of things, I cannot say what would be more befitting a servant than this.

When then the Lord was in Jerusalem, the gatherers of the didrachm were asking of Peter, saying, Doth not your Master pay the didrachm? But when he was come into the house, as it is written, Jesus prevented him, saying, of whom do the kings of the earth take custom or tribute? of their own. children or of strangers? When he said, Of strangers, Jesus said, Then are the children free; yet lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a stater: that take and give unto them for Me and thee. Seest thou that the Son endured not to be under tribute, and as one of those under' the yoke of bondage, to undergo a servile thing? For knowing the free dignity of His Own Nature He affirms that He owes nothing servile to God the Father: for He says, The children are free. How then hath He the worship befitting a slave, and that of His own will? He who shrank at even the bare type of the thing, how could He accept the verity? For shall we not reckon worship as a tribute and spiritual fruit-bearing, and say that it is a kind of service? For why did the law join service to worship, saying, Thou shalt worship the Lord thy God and Him only shalt thou serve? For worship is so to say the gate and way to service in deed, being the beginning of servitude to God. Wherefore the Psalmist says to some, O come, let us worship and fall down, and weep before the Lord our Maker. Seest thou how the duty of falling down follows upon, and is joined to, worshipping? than which what will be more befitting a servant, at least in the estimation of those who rightly weigh the qualities of things, I cannot say.

But if our opponents persist, conducting themselves arrogantly with still unbroken impudence, and do not stop making their uninformed arguments about these matters, let them go through all of Holy Scripture and show us the Son worshipping God the Father while He was still the bare Word, before the time of the Incarnation and the taking on of the servant's form. For now as Man, He worships without blame, but then, not yet so. But they will not be able to show this from the divine and sacred Scriptures. Instead, piling up conjectures and speculations from corrupt imaginations, they will rightly hear: You are mistaken, not knowing the Scriptures, nor the glory of the Only Begotten. For that He does not worship in that He is Word and God, but having become as we are, He undertook to endure this too as befits man, by reason of the dispensation of the Flesh—the proof shall not be sought by us from outside sources, but we shall know it from His own words. For what is He saying to the woman of Samaria? You worship what you do not know, we know what we worship. Is it not also clear to everyone from this that in using the plural number and numbering Himself with those who worship by necessity and as servants, He is saying this as one made in human nature which is servile? For what, tell me, would prevent Him from separating the worship into His own Person alone, if He wished to be understood by us as a worshipper? For He should rather have said, I know what I worship, so that, unclassed with the rest, He might appropriate the force of the statement to Himself alone. But now most excellently and with complete certainty He says we, as one already ranked among the servants by reason of His Manhood, as numbered among the worshippers, as a Jew by nationality.

But if our opponents persist, bearing themselves haughtily in yet unbroken impudence, and cease not from their uninstructed reasonings on these subjects, let them going through the whole Holy Scripture, shew us the Son worshipping God the Father, while He was yet bare Word, before the times of the Incarnation and the garb of servitude. For now as Man, He worships unblamed: but then, not yet so. But they will not be able to shew this from the Divine and sacred Scriptures, but heaping up conjectures and surmisings of corrupt imaginations, will with reason hear. Ye do err, not knowing the Scriptures, nor the glory of the Only Begotten. For that He does not worship in that He is Word and God, but having become as we, He undertook to endure this too as befits man, by reason of the dispensation of the Flesh—-; the proof shall not be sought by us from without, but we shall know it from His own Words. For what is it that He is saying to the woman of Samaria? YE worship ye know not what, WE k now what we worship. Is it not hence too clear to every body that in using the plural number and numbering Himself with those who worship of necessity and as bond, that it is as made in human nature which is bond that He is saying this? For what (tell me) would hinder His drawing the worship apart into His own Person, if He wished to be conceived of by us as a worshipper? for He should rather have said, I know what I worship, in order that, unclassed with the rest, He might appropriate the force of the utterance to Himself alone. But, now most excellently and with all security He says WE, as already ranked among the bond by reason of His Manhood, as numbered among the worshippers, as a Jew by country.

The hour is coming and is now here when the true worshippers will worship the Father in spirit and truth, for the Father seeks such people to worship Him. God is a Spirit, and those who worship Him must worship in spirit and truth. The woman said to Him,

23, 24, 25 But the hour is coming and now is when the true worshippers shall worship the Father in spirit and truth, for the Father seeketh such to worship Him. God is a Spirit and they that worship Him must worship in spirit and truth. The woman saith to Him,

He is indicating the present time of His own coming and says that the symbolic type will be transformed into truth and the shadow of the Law into spiritual worship. He explains that through the Gospel teaching, the true worshipper—that is, the spiritual person—will be led to a way of life pleasing to the Father, hastening toward union with God. For God is understood to be a Spirit in relation to bodily nature. Therefore He rightly accepts the spiritual worshipper, who does not carry out the form of godliness through outward form and symbolic type in the Jewish manner, but in the Gospel manner shines brightly in the accomplishments of virtue and in correctness of the divine teachings, thus fulfilling the truly genuine worship.

He is intimating the time now present of His Own Presence and says that the type shall be transferred to truth and the shadow of the Law to spiritual worship: He tells that through the Gospel teaching the true worshipper, that is, the spiritual man, shall be conducted to a polity well-pleasing unto the Father, hasting unto ownness with God. For God is conceived of as a Spirit, in reference to the embodied nature. Rightly therefore does He accept the spiritual worshipper, who does not in form and type carry in Jewish wise the form of godliness, but in Gospel manner resplendent in the achievements of virtue and in rightness of the Divine doctrines fulfilleth the really true worship.

When Christ taught that the hour and season would come—or rather was already present—when true worshipers would offer to God the Father worship in spirit, the woman immediately rose in her thoughts beyond her usual concerns to the hope that the Jews spoke of. She confesses that she knows the Messiah will come in His own time, though she does not say exactly to whom He will come. She received (as seems likely) the common reports about Him without any careful examination, being a pleasure-loving and carnally minded woman. Nevertheless, she was not entirely ignorant that He would be revealed to Israel as one who brings better teaching, having certainly found this information as well in the reports about Him.

Upon Christ teaching that the hour and season will come, rather is already present, wherein the true worshippers shall offer to God the Father the worship in spirit; forthwith the woman is winged to thoughts above her wont unto the hope spoken of by the Jews. She confesses that she knows that the Messiah will come in His own time, and to whom He will come, she does not exactly say, receiving (as is like) the common reports of Him without any investigation, as being a laughter-loving and carnal-minded woman; yet is she not wholly ignorant that He will be manifested to Israel as a bringer in of better teaching, finding most certainly this information too in the reports about Him.

Not to untaught or completely ignorant souls does Christ reveal Himself, but He shines upon and appears rather to those who are more ready to desire to learn, and who, laboring with the beginning of faith in simple words, press forward to knowledge of what is more complete. The woman of Samaria was also shown to us as such a person, applying her mind more crudely than she should to truly divine ideas, but not entirely removed from the desire to understand something. For first, when Christ asked for a drink, she did not readily give it, but seeing Him breaking (as far as one can speak in human terms) the national customs of the Jews, she began to seek first the reason for this, almost inviting the Lord to an explanation by mentioning it: How is it that You being a Jew ask a drink from me, a woman of Samaria? But when during the course of questioning, she at last began to confess that He was a Prophet, having received His reproof as medicine for salvation, she added another inquiry, saying with eagerness to learn: Our fathers worshiped in this mountain, and You say that in Jerusalem is the place where men ought to worship. But He was teaching this again, that the time will come, indeed is already present, when the true worshipers, rejecting worship on the mountains of earth, will offer the higher and spiritual worship to God the Father. She, attributing the best of all as belonging to the Christ alone and keeping the more complete knowledge for those times, says, We know that Messiah comes, Who is called Christ; when He comes, He will tell us all things. Do you see how ready to believe the woman was already becoming, and as though climbing a staircase, springs up from small questions to a higher condition? It was right then to lay open to her with now clearer voice what she longed for, telling her that what was preserved in good hope is at last set before her in sight, I that speak to you am He.

Not to untutored or wholly ignorant souls doth Christ reveal Himself, bat shines upon and appears the rather to those who are more ready to desire to learn, and travailing with the beginning of the faith in simple words, press forward to the knowledge of what is more perfect. Such an one as this was the woman of Samaria also shewn to us, giving her mind more grossly than she ought to the truly Divine ideas, but not entirely removed from the desire of understanding somewhat. For first, on Christ asking for drink, she does not readily give it: but beholding Him breaking (as far as one can speak humanly) the national customs of the Jews, she begins to seek first the reason of this, all but, by her mentioning it, inviting the Lord to an explanation: How is it (says she) that THOU being a Jew askest drink of me which am a woman of Samaria? But when during the progress of questioning, she at length begun to confess that He was a Prophet, having received His reproof a medicine unto salvation, she added another inquiry saying with zeal for learning: Our fathers worshipped in this mountain, and YE say that in Jerusalem is the place where men ought to worship. But He was teaching this again, that the time shall come, yea, is already present, when the true worshippers, rejecting worship on the mountains of earth, shall offer the higher and spiritual worship to God the Father. She attributing the best of all as the due of the Christ alone, and keeping the more perfect knowledge for those times, says, We know that Messias cometh Which is called Christ; when He is come, He will tell us all things. Seest thou how ready to believe the woman was already getting, and as though ascending a staircase, springs up from little questions to a higher condition? It was right then to lay open to her with now clearer voice what she longed for, telling her that that which was preserved in good hope is at length set before her in sight, I that speak unto thee am He.

Let those who have the responsibility of teaching in the Churches give new believers the word of teaching to be absorbed, and then eventually reveal Jesus to them, bringing them up from basic instruction to the more complete knowledge of the faith. But let those who take hold of the outsider and convert, bringing him inside the inner veil, allow him to offer the Lamb with hands still unwashed, and bestow the dignity of the Priesthood on someone not yet instructed, prepare to give a serious account on the day of judgment. It is enough for me simply to say this.

Let them therefore who have the care of teaching in the Churches commit to the new-born disciples, the word of teaching to be digested, and so at length let them shew them Jesus, bringing them up from slight instruction to the more perfect knowledge of the faith. But let them who, taking hold of the alien and so proselyte, and bringing him within the inner veil, suffer him to offer the Lamb with hands yet unwashen, and crown with the dignity of the Priesthood him who is not yet instructed, prepare for a mighty account in the day of judgment. It is sufficient for me only to say this.

The arrival of the disciples marks the end of His conversation with the woman. For the Savior finally falls silent, and having placed in the Samaritans the glowing spark of faith, He entrusts it to their inner being to be kindled into a mighty flame. In this way you can understand what He said: I came to send fire on the earth, and what do I desire, if it is already kindled?

The presence of the disciples is the conclusion of His conversation with the woman. For the Saviour is at length silent, and having placed in the Samaritans the glowing spark of the faith, commits it to their inward parts to be kindled to a mighty flame. Thus you may understand what was said by Him, I am come to send fire on the earth, and what will I, if it be already kindled?

The disciples are once again amazed at the Saviour's gentleness and marvel at His meek manner. For He did not think it right to avoid conversation with the woman in the way of those who are harsh with unrelenting religious zeal, but instead He extends His loving-kindness to all. By this He shows that He, being entirely One Artificer, does not grant life through faith to men alone, but draws the female race to it as well.

The disciples again are astonished at the gentleness of the Saviour, and wonder at His meek way. For not after the manner of some who are fierce with unslacked religion, did He think right to shun conversation with the woman, but unfolds His Loving-kindness to all, and hereby shews, that He being wholly One Artificer, doth not to men alone impart the life through faith, but snareth the female race also thereto.

Let the teacher in the Church also take this as a pattern and not refuse to help women. For in everything one must follow not one's own will, but the service of preaching.

Let him that teacheth in the Church gain this too as a pattern, and not refuse to help women. For one must in every thing follow not one's own will, but the service of preaching.

It was the work of wise disciples who knew how to preserve their Master's honor not to appear, through unnecessary questions, to be falling into strange speculations because He was talking with a woman. Instead, they restrained their speech out of reverence and fear, and waited for their Lord to speak on His own initiative and give them a voluntary explanation. We must therefore marvel here at Christ for His gentleness, and at the disciples for their wisdom, understanding, and knowledge of what is appropriate.

It was the work of wise disciples, and knowing how to preserve their Master's honour, not to seem by their superfluous questions to be going off into strange surmises, because He was talking with a woman, but rather in reverence and fear to restrain their tongue within their teeth, and to await their Lord speaking of His own accord, and giving them a voluntary explanation. We must therefore herein marvel at Christ for His gentleness, at the disciples for their wisdom and understanding and knowledge of what is becoming.

The woman now shows herself superior to and above the cares of the body—she who two or three days ago was the wife of many, and who often was easily taken captive by vain pleasures. Now she overcomes the flesh's necessary want, disregarding both thirst and drink, and is transformed into another character through faith. Immediately, exercising love, the fairest of all virtues, and neighborly affection, she diligently proclaims to others also the good that appeared to her, hastening quickly into the city. For probably the Savior was telling her, and secretly whispering in her mind, "Freely you received, freely give." Let us learn from this not to imitate that sloth-loving servant who hid his talent in the earth, but rather let us be diligent to trade with it. That much-talked-of woman, doing this well, communicates to the rest the good that came to her, no longer taking the water she came to draw from its fountain-depths, nor carrying home her earthly waterpot, but rather filling the storehouses of her understanding with divine and heavenly grace and the all-wise teaching of the Savior.

The woman now shews herself superior to and above the cares of the body, who two or three days ago was the wife of many, and she who ofttimes was easily taken captive by vain pleasures, now overreaches the flesh of its necessary want, disregarding alike thirst and drink, and is re-wrought unto another habit through faith. Forthwith doth she, exercising love the fairest of all virtues, and neighbourly-affection, diligently proclaiming to others also the good which appeared to her, hasten quickly into the city. For probably the Saviour was telling her, and secretly whispering in her mind, Freely ye received, freely give. Learn we hereby, not to imitate that sloth-loving servant, and who therefore hid his talent in the earth, but rather let us be diligent to trade with it. Which thing too that much-talked-of woman well doing, communicates to the rest the good which fell to her, no longer taking the water which she came to draw, from its fountain-depths, nor carrying home her waterpot of the earth, but rather with Divine and heavenly grace and the all-wise teaching of the Saviour filling the garners of her understanding.

We must learn from this, as from a pattern and example, that by completely despising small and bodily things, we will receive from God things many times greater and better. For what is earthly water compared to heavenly wisdom?

We must hence learn, as in a type and outline, that by thoroughly despising little and corporal things, we shall receive of God things manifold more and better. For what is earthly water, compared with Heavenly wisdom?

What an amazing transformation! What a truly great and God-befitting power, shining with unspeakable wonder! She becomes a skilled teacher of doctrine and an initiator, even though she understood nothing of what was said at first, and therefore rightly heard, "Go, call your husband and come here." For see how skillfully she spoke with the Samaritans. She does not immediately say that she has found the Christ, nor does she introduce Jesus right away in her account. For she would rightly have been rejected, as far exceeding what would be appropriate for her to say, since her hearers were not ignorant of her way of life. She first prepares the way for this wonder, and having first amazed them with the miracle, makes the path smoother, so to speak, toward faith. "Come and see," she wisely says, practically crying out with even greater urgency: seeing alone will be enough for belief, and will convince those present through its more remarkable wonders. For He who knows hidden things and has this great and God-befitting dignity, how could He not advance with successful progress toward the fulfillment of whatever He wills?

O wondrous change! O truly great and God-befitting Might, translucent with unspeakable marvel! Skilful workwoman unto doctrine, and initiater is she, who understood none of the things that were said at first, and therefore rightly heard, Go, call thy husband and come hither. For see how skilfully she conversed with the Samaritans. She does not say at once that she has found the Christ, nor does she introduce Jesus at first into her account. For rightly would she have been rejected, as far surpassing the measure of words befitting her, finding her hearers not ignorant of her habits. She first then prepares the way for this wonder, and having first astonished them with the miracle, makes the way smoother, so to say, to the faith. Come and see, she wisely says; all but crying aloud with more earnest voice, Sight alone will suffice to belief, and will assure those present with its more note-worthy marvels. For He Who knoweth the hidden things, and hath this great and God-befitting dignity, how shall He not speed with prosperous course to the fulfilment of those things which He willeth?

The obedience of the Samaritans exposes the hard-heartedness of the Jews, and the gentleness of these people clearly reveals Jewish inhumanity. Let anyone who seeks to learn observe again the difference in behavior between the two groups, so they can rightly marvel at Jesus, who left the Jewish synagogue and gave himself instead to foreigners. The law of Moses declared to us that Christ would come to the Jews and explained why he would be revealed. The venerable assembly of prophets proclaimed him and pointed him out so clearly that he was practically at the door, saying, "Behold your God, behold the Lord." Finally, John, the greatest among those born of women, revealed him when he had already appeared and was living among us, saying, "Behold the Lamb of God who takes away the sin of the world." Even more remarkably than all this, the Savior was revealing himself through many mighty works and divine authority. So what were these people, who were driven toward strange ideas, finally planning? They unjustly plot murder, they scheme impiously, they stubbornly envy, they drive out of their land and city the Life, the Light, the Salvation of all, the Way to the kingdom, the Forgiveness of sins, the Giver of sonship. Therefore the Savior rightly said, "O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you, how often I wanted to gather your children together as a hen gathers her chicks under her wings, but you would not! Behold, your house is left to you." But the Samaritans show themselves superior to the foolishness of the Jews, and through obedience they overcome their natural ignorance. Having heard about just one miracle, they quickly flock to Jesus, not persuaded by the voices of the holy prophets, or by the proclamations of Moses, or by John's direct testimony, but only by a single woman—a sinful one at that—telling them about him. With good reason then, we too, admiring the Savior's judgment against them, should say, "You are righteous, O Lord, and your judgment is just."

30 They went out of the city, and came unto Him. The obedience of the Samaritans is a conviction of the hardness of heart of the Jews, and their inhumanity is clearly shewn in the gentleness of these. And let the seeker of learning see again the difference of habit in both, that he may justly wonder at Jesus, departing from the Synagogue of the Jews, and giving Himself rather to the aliens. For that Christ should come to the Jews, and for what causes He should be revealed, the law of Moses declared to us, the all-august choir of the Prophets did proclaim, and did point Him out at length all but present at the doors, saying, Behold your God, Behold the Lord; and last of all John, the great among them that are born of women, did manifest Him already appeared, and dwelling among us, saying, Behold the Lamb of God which taketh away the sin of the world; and (yet more wonderfully than all) the Saviour was revealing Himself through many deeds of power and God-befitting authority. What then do these men unbridled unto strange counsels at last meditate yet? They devise murder unjustly, they plot impiously, they envy stubbornly, they drive forth of their land and city, the Life, the Light, the Salvation of all, the Way to the kingdom, the Remission of sins, the Bestower of sonship. Wherefore rightly said the Saviour, O Jerusalem, Jerusalem, thou that killest the Prophets and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold your house is left unto you. But the Samaritans shew themselves superior to the folly of the Jews, and by obedience victorious over their innate unlearning, having given ear to one miracle only, they flock quickly to Jesus, not persuaded thereto by the voices of the holy Prophets, or by the proclamations of Moses, nor yet the actual pointings of John, but one only woman and she a sinner telling them of Him. With reason then, let us too admiring the sentence of the Saviour against them, say, Righteous art Thou, o Lord, and upright Thy Judgment.

The Divine Evangelist manages the composition of this book most excellently and leaves out nothing he believes will be useful to his readers. Listen, then, to how he presents Jesus once again as the model of a remarkably significant action. I do not think anything has been included pointlessly in the writings of the saints. Rather, what someone considers minor often turns out to contain considerable benefit. Since the conversion of the Samaritans had begun and they were about to seek Him (for as God He knew they would come), He was completely focused on the salvation of those who were being called and paid no attention to physical food, even though He was tired from His journey, as Scripture records. Through this He intended once again to benefit the teachers in the Churches and persuade them to disregard all weariness and show more diligent concern for those who are being saved than for caring for their own bodies. For the Prophet says, "Cursed be he who does the Lord's work negligently." So that we might learn that the Lord regularly went without food at such times, the Evangelist presents the disciples begging Him—practically on their knees—to take a little of their provisions as essential and necessary food, since they had gone into the city to buy food, which they had now obtained and brought back with them.

Most excellently doth the Divine Evangelist manage the compilation of this book, and omits nothing which he believes will at all be of use to the readers. Hear therefore how he introduces Jesus again as the Ensample of a most note-worthy act. For I do not think that any thing has been put in vain in the writings of the saints, but what any man deems small, he sometimes finds pregnant with no contemptible profit. The conversion of the Samaritans being then begun, and they on the point of looking for Him (for He knew as God that they would come): wholly and entirely is He intent upon the salvation of them which are called, and makes no account of bodily food, although wearied with His journey, as it is written: that hereby again He might profit the teachers in the Churches, and persuade them to disregard all fatigue, and use more diligent zeal for those who are being saved, than for the care of their bodies. For Cursed, saith the Prophet, be he that doeth the work of the Lord negligently. In order then that we may learn that the Lord was accustomed to go without food at such times, he introduces the disciples, begging and all but on their knees, that He would take a little of their provisions, as inevitable and necessary food. For they had gone away into the city to buy meat which they had now got and come with.

The Savior skillfully fashions His answer from what was before Him. He almost says in a veiled way that if they knew the conversion of the Samaritans was at hand, they would have urged Him to cling to that as a delicacy rather than to nourish the flesh. From this we may learn again how great a love for humanity the Divine Nature has, for it considers the return of the lost to salvation as both food and pleasure.

Skilfully does the Saviour fashion His answer from what was before Him. He all but says darkly, that if they knew that the conversion of the Samaritans was at the doors, they would have persuaded Him rather to cling to that as a delicacy than to nourish the flesh. From this again we may learn how great love for man the Divine Nature hath: for It considereth the return of the lost unto salvation as both meat and treat.

The disciples, not yet understanding the unclear discourse, were reasoning about what had often happened among themselves and descended to commonplace ideas, imagining that someone had brought Him food and that it was perhaps more expensive or better tasting than what they had gathered.

The disciples not yet understanding the discourse which was obscure, were reasoning about what had often happened among themselves, and descend to common place ideas, fancying that food had been brought Him by some one, and that it was perhaps more costly or sweeter than what had been got together by them.

Having completely removed the veil from His speech, He showed them with full transparency the truth, and immediately presents Himself as a model for future teachers of the world, demonstrating steadfast and supremely excellent zeal, particularly regarding the duty of teaching, and for this reason appropriately keeping concern for the necessary care of the body as secondary. For in saying that it was most pleasant food to Him to do the Will of Him that sent Him and to finish His Work, He depicts the office of the Apostolic ministry and clearly shows what kind of men they ought to be in character. For it was necessary (as it seems) that they should be devoted to concern for teaching alone, and they needed to be so far removed from bodily pleasure that at times they would not even desire the sustenance necessary for merely keeping themselves alive.

Having wholly torn away the veil from His speech, He shewed them in full translucence the truth, and forthwith introduces Himself as a type unto future teachers of the world, of steadfast and most exceeding excellent zeal, to wit in respect of the duty of teaching, and on this account fitly keeping thought for the needful care of the body secondary. For in saying that it was to Himself most pleasant meat, to do the Will of Him that sent Him and to finish His Work, He limns the office of the Apostolic ministry and clearly shews, what manner of men they ought to be in habit. For it was necessary (as it seems) that they should be strung to taking thought for teaching only, and it behoved them to be so far removed from the pleasure of the body, as at times not even to desire the service necessary for the mere accomplishing its preservation from death.

And let this be said for the present as tending toward the pattern and model of apostolic conduct. But if we must, in addition to what has been said, apply ourselves to speak more doctrinally, He says that He was sent, clearly by God the Father, either in respect of the Incarnation, in which He appeared in the world with flesh by the good pleasure and approval of the Father, or as the Word proceeding in some way from the begetting Mind, sent and fulfilling His decree—not as though taken on as a minister of others' wills, but Himself being both the living Word and the most evident Will of the Father, readily saving those who were lost. Therefore in saying that it is the work of Him who has sent Him, He Himself is shown as its fulfiller, for all things are by the Father through the Son in the Spirit. That the Son is the Word and Counsel and Will and Power of the Father is, I suppose, evident to all, but it is no trouble to prove it from the divine Scripture as well. Therefore let anyone see that He is the Word in this: In the beginning was the Word and the Word was with God and the Word was God. Let him see Counsel in that the Psalmist says, as to God the Father, In Your Counsel You guided me and with glory You received me. Let him see Will again in his saying, Lord in Your Will give strength to my beauty. For He strengthened the beauty of His saints, that is, their vigor unto every virtue, He, the living and hypostatic Will of the Father, that is the Son. That He is Power also, you shall again understand from this: Command, O God, Your strength; strengthen, O God, that which You worked for us. You see clearly in this that by the good pleasure of God the Father, His Power, that is the Son, was incarnate, that He might strengthen this body which He perfected for us. For if He had not dwelt among us, neither would the nature of the flesh at all have put off the weakness of corruption. The Son then, being Himself the good Will of the Father, perfects His work, being shown forth salvation to those who believe in Him.¹⁰¹⁰

And let this be said for the present, as tending to the type and pattern of Apostolic polity. But if we must in addition to what has been said, apply ourselves to speak more doctrinally, He says that He was sent, clearly by God the Father, either in respect of the Incarnation, wherein He beamed on the world with Flesh, by the good Pleasure and Approbation of the Father; or as the Word proceeding in some way from the begetting Mind, and sent and fulfilling His decree, not as though taken as a minister of others' wills, but Himself being alike both the Living Word and the most evident Will of the Father, readily saving those that were lost. Therefore in saying that it is the work of Him That hath sent Him, Himself is shewn as its Fulfiller: for all things are by the Father through the Son in the Spirit. For that the Son is the Word and Counsel and Will and Power of the Father is, I suppose, evident to all: but it is no trouble to prove it from the Divine Scripture also. Therefore let any one see that Ho is the Word in this, In the beginning was the Word and the Word was with God and the Word was God: let him see Counsel, in that the Psalmist says, as to God the Father, In Thy Counsel Thou guidedst me and with glory didst Thou receive me: let him see Will again in his saying, Lord in Thy Will give strength to my beauty. For He strengthened the beauty of His saints, that is, their vigour unto every virtue, He, the Living and Hypostatic Will of the Father, that is the SON. That He is Power also, thou shalt again understand hence, Command, O God (he says) Thy strength: strengthen, O God, that which Thou wroughtest for us. Thou seest clearly herein, that by the good Pleasure of God the Father, His Power, that is, the Son, was Incarnate, that He might strengthen this body, which He perfected for us. For if He had not tabernacled among us, neither would the nature of the flesh at all have put off the infirmity of corruption. The Son then being Himself the good Will of the Father, perfects His Work, being shewn forth salvation to them that believe on Him.¹⁰¹⁰

But someone will object: "If the Son is Himself the Will of the Father, what will was He sent to fulfill? The thing fulfilled must be different from the one who fulfills it." So what do we say to this? The way we use names does require that the things named be different from each other, but often there is no such difference when it comes to God, and language about the supreme Nature cannot achieve precision in this matter. God's properties are spoken of not exactly as they truly are, but only as human speech can express them and human ears can hear them. For whoever sees dimly also speaks dimly. What will you do when the One who is by physis Simple presents Himself to us as compound, saying of the Israelites, "They made their children pass through the fire, which I did not command, nor did it come into My heart"? Must not the heart be something other than the one who has it? And how then can God still be understood as Simple? The things said about God are therefore spoken in human terms. They are to be understood as befits God, and the limitations of our language will not damage the Nature that is above all. Therefore, even if the Son is found speaking of the Father's Will as something other than Himself, you should make no distinction, rightly recognizing that our weak words are unable to express anything greater or to convey their meaning in any other way.

But some one will say to this: "If the Son is Himself the Will of the Father, what will was He sent to fulfil? for the fulfilled must needs be other than the fulfiller." What therefore do we say to this? The giving of names indeed demands difference in the things signified, but often there is no difference in respect of God, and word regarding the supreme Nature rejects accuracy herein. For Its Properties are spoken of, not altogether as they are in truth, but as tongue can express, and ear of man hear. For he that seeth darkly, darkly also he speaketh. For what wilt thou do when He Who is by Nature Simple introduceth Himself to us as compound, in that He saith of them of Israel, And their children they made pass through the fire, which I commanded not, neither came it into My heart? for must not the heart needs be other than he in whom it is? and how then shall God be yet conceived of as Simple? The things therefore about God, are spoken of after the manner of men: they are so conceived of, as befits God, and the measure of our tongue will not wrong the Nature That is above all. And therefore even though the Son be found speaking of the Will of the Father, as of something other than He, you will make no difference, attributing fitly to the weakness of our words their not being able to say any thing greater, nor to signify their meaning in any other way.

And let these things be said as proof that the Son can be understood as also the Will of the Father. But in the passage before us, no reason will force us to understand that the Will of the Father means the Son. Rather, we may well receive it as His good will toward the lost.

And let these things bo said in proof of the Son being conceived of as also the Will of the Father; but in the passage before us, no reason will compel us to conceive that the Will of the Father means the Son, but rather we may well receive it as His good Will to the lost.

He again takes opportunities for His teaching from the time and circumstances, and from the physical things we can see, He shapes His explanation of spiritual truths. For it was still winter at that time, and the tender sprouting and fresh stalk of the seed was barely bristling forth from the soil, but after four months had passed, it would be ready to fall into the hand of the reaper. So do not say, you men (He says), that there are yet four months and the harvest comes?

He again taketh occasions of His Discourse from the time and event, and from the grosser things of sense He fashioneth His declaration of spiritual ideas. For it was yet winter at that time, and the tender sprouting and fresh stalk of the seed was scarce bristling forth from the soil: but after the expiration of four months, it was awaiting its fall into the hand of the reaper. Do not therefore YE men say (saith He) that there are yet four months, and the harvest cometh?

In other words, if you lift the eye of your understanding a little from earthly matters, consider that the spiritual sowing has already advanced and ripened to whiteness on the threshing floor, and now calls for the reaper's sickle to itself. You will understand what is meant from comparing it to actual life. For you will grasp that the spiritual sowing and multitude of spiritual grain are those who, cultivated beforehand by the voice of the Prophets, are brought to the faith that was to be revealed through Christ. They are white because they are already mature and ready for the faith, and established in piety. The reaper's sickle is the bright and very sharp word of the Apostle, cutting the hearers away from worship according to the law and transferring them to the threshing floor, that is, to the Church of God. There, bruised and pressed by good labors, they shall be revealed as pure wheat worthy of the storehouse of the One who gathers them.

That is, raising up the eye of your understanding a little from the affairs of the earth, consider ye the spiritual sowing, that it hath progressed already and whitened unto the floor, and at length calls for the reaper's sickle unto itself. But from the similarity to things in actual life, you will see what is meant. For you will conceive that the spiritual sowing and multitude of spiritual ears, are they who, tilled beforehand by the voice of the Prophets, are brought to the faith that should be shewn through Christ. But it is white, as being already ripe and ready to the faith, and confirmed unto piety. But the sickle of the reaper is the glittering and most sharp word of the Apostle, cutting away the hearers from the worship according to the law, transferring them to the floor, that is, to the Church of God: there they bruised and pressed by good toils shall be set forth pure wheat worthy of the garner of Him Who gathereth it.

The one who reaps receives wages and gathers fruit that leads to eternal life, so that both the one who sows and the one who reaps may rejoice together. For in this case the saying is true: one person sows and another person reaps.

36, 37 And he that reapeth receiveth wages, and gathereth fruit unto life eternal, that both he that soweth and he that reapeth may rejoice together. For herein is the saying true, One soweth and another reapeth.

This is the time, He says, when the Word calls people to faith and shows those who hear that the Law and the Prophets have reached their fulfillment. For the Law, through its symbolic rituals, as though in shadows, foretold the one who was to come, namely Christ. The Prophets who came after it, interpreting the words of the Spirit—"Yet a little while"—were indicating that He was now at hand and about to arrive. But since He has already entered through the doors, the message of the Apostles will not push what was expected off to some distant hope but will reveal it as already present. It will reap from legal worship those who are still enslaved to the Law and who remain bound to the letter alone, and will transfer them like harvested sheaves into the way of life and community of the Gospel. Likewise, it will cut off from polytheistic wandering the worshipper of idols and will transfer him to the knowledge of the one who is truly God. To say it all briefly and concisely: it will transform those whose minds are set on earthly things into the life of the angels through faith in Christ.

It is the time (saith He) of the Word calling to the Faith, and shewing to the hearers the arrival at its consummation of the legal and Prophetic preachings. For the law by typical services, as in shadows did foreshew Him That should come, that is, Christ: the Prophets after it, interpreting the words of the Spirit, Yet a little while, were fore-signifying that He was even now at hand and coming. But since He hath stepped within the doors, the word of the Apostles will not remove to far distant hope that which was expected, but will reveal it already present: and will reap from legal worship those who are yet in bondage to the law and who rest in the letter only, and will transfer them as sheaves into the Evangelic habit and polity; and will likewise cut off from polytheistic straying the worshipper of idols, and will transfer him to the knowledge of Him That is in truth God, and, to speak all in brief and succinctly; will transform them who mind things on the earth unto the life of the Angels through faith to Christ-ward.

Christ says that the work of the reapers will accomplish this, yet it will not be without compensation: for it will certainly gather for them fruit that nourishes unto life eternal. Nor will those who receive this rejoice by themselves alone, but having entered into the labors of the Prophets and having reaped the seed previously prepared by them, they will form one company together with them. But I believe that the most wise Paul, having thoroughly learned the types of things to come, says for this reason concerning the holy fathers and Prophets that "these all, perfected through faith, received not the promise, God having provided some better thing for us, that they without us should not be made perfect." For the Savior thought it good that the reaper should rejoice together with the one who had previously sown.

This (saith He) the word of the reapers will effect, yet shall it not be without an hire: for it shall surely gather for them fruit which nourisheth unto life eternal: nor shall they who receive rejoice in themselves alone but as having entered into the labours of the Prophets, and having reaped the seed fore-tilled by them, shall fill up one company with them. But I suppose that the most wise Paul, having throughly learnt the types of things to come, hence says of the holy fathers and Prophets that, These all, perfected through faith, received not the promise, God having provided some better thing for us, that they without us should not be made perfect. For the Saviour thought good, that the reaper should rejoice together with him who before had sown.

He finally reveals to them the complete mystery, and having removed the obscure covering of words, makes the understanding of His meaning very clear. For the Saviour, being a Lover of the Prophets and a Lover of the Apostles, makes neither the labor of the former separate from the work of the Apostles, nor does He assign entirely to the holy Apostles the glory regarding those who would be saved through faith in Him. Rather, having mingled the toil of each with their mutual cooperation, He says, and with good reason, that the honor shall be one for both. He declares that the Apostles had entered into the labors of the holy Prophets, not allowing them to seize the good reputation of those who preceded them, but instead persuading them to honor them as having gone before them in labor and time. Who will refuse to admit that this will be a most excellent lesson for us as well?

He at length unveils to them the whole mystery, and having removed the dark cloak of words, renders most clear the understanding of His meaning. For the Saviour being a Lover of the Prophets, and a Lover of the Apostles, makes neither the labour of those to be apart from the hand of the Apostles, nor does He allot entirely to the holy Apostles the glorying in respect of those who should be saved through faith in Him: but having mingled as it were the toil of each with their mutual co-work, He says (and with great reason) that one shall be the honour to both. He affirms that the Apostles had entered into the labours of the holy Prophets, not suffering them to spring upon the good fame of those who proceded them, but persuading them rather to honour them, as having gone before them in labour and time. That this will be to us too a most beautiful lesson, who will refuse to admit?

Israel is once again condemned by this, and through the obedience of the Samaritans is shown to be equally careless about knowing and stubborn. For the Evangelist expresses great wonder at the many who believed in Christ, saying it was because of the woman's testimony, even though those who had been instructed through the law toward this knowledge neither accepted Moses' words nor recognized that they should believe the proclamations of the Prophets. In these words he prepares the way beforehand, or rather wisely presents a defense in advance, for why Israel should reasonably be pushed away from the grace and hope that is directed toward Christ, and why the more obedient fullness of the Gentiles, or foreigners, should come in their place instead.¹¹¹¹

Israel is again hereby too condemned, and by the obedience of the Samaritans, is convicted of being alike reckless of knowing and harsh. For the Evangelist marvels much at the many who believed on Christ, saying, For the saying of the woman; although they who were instructed through the law to the knowledge hereof, neither received the words of Moses, nor acknowledged that they ought to believe the heraldings of the Prophets. He in these words prepares the way before, or rather wisely makes a defence before, for that Israel should with reason be thrust away from the grace and hope that is to Christ-ward and that instead should come in the more obedient fulness of the Gentiles, or aliens.¹¹¹¹

When the Samaritans came to Him, they begged Him to stay with them, and He remained there two days. And many more believed because of His own word.

40, 41 So when the Samaritans were come unto Him, they besought Him that He would tarry with them: and He abode there two days. And many more believed because of His Own Word,

He explains in simple words what happened, but he also provides another proof that Israel deserved to be cast off from their hope, and that the Gentiles should be transplanted into it. For the Jews, with their bitter and intolerable suspicions, spitefully mistreated Jesus, who performed many miracles and shone with God-befitting glory, and were not ashamed to rage to such an extent that they made Him an exile and eagerly drove out of their city the One who gave them all joy. Meanwhile, the Samaritans, persuaded by the words of one woman, considered that they should come to Him with all speed. And when they came, they began eagerly to ask Him to come into their city and to pour out to them the word of salvation. Christ readily agreed to both requests, knowing that the grace would not be unfruitful. For many believed because of His own Word.

He explains in simplicity of words what took place: but prepares again another proof, that Israel ought justly to be cast off from their hope, and the aliens to be transplanted into it. For the Jews with their bitter and intolerable surmises, spitefully entreat Jesus manifoldly working miracles and radiant in God-befitting glory, and blush not to rage to so great an extent as to make Him an exile, and zealously to drive out of their city Him Who is the giver to them of all joy: while the Samaritans persuaded by the words of one woman, consider that they ought to come to Him with all speed. And when they were come, they began zealously to entreat Him to come into their city, and to pour forth to them of the word of salvation; and readily does Christ assent to both, knowing that the grace will not be unfruitful. For many believed because of His own Word.

Let the person who loves God and is devout understand from this that Christ departs from those who grieve Him, but He dwells in those who bring Him joy through obedience and genuine faith.

Let him that is God-loving and pious hence know, that from them that grieve Him Christ departeth, but He dwelleth in them that gladden Him through obedience and good faith.

The faith of the Samaritans springs from greater things, and no longer from what they learn from others, but from those things of which they are the wondering ear-witnesses. For they say that they know that He is indeed the Savior of the world, making the confession of their hope in Him the pledge of their faith.

From the greater things does the faith of the Samaritans spring, and not any longer from what they learn from others, but from those whereof they are the wondering ear-witnesses. For they say that they know that He is indeed the Saviour of the world, making the confession of their hope in Him the pledge of their faith.

He leaves Samaria, having now planted the Word of salvation, and like a farmer hidden the faith in those who live there—not so that it might be held captive in the silence of those who received it, quiet and deeply buried, but rather so that it might grow in the souls of all, spreading and always advancing to something greater, and moving toward more obvious power. But since He passes by Nazareth lying in between, where it is said that He was also raised, so that He seemed to be from there and its citizen, and goes down instead to Galilee, He necessarily provides an explanation for His passing it by, and says that Jesus Himself had testified that a prophet has no honor in his own country. For it is our nature to think nothing of what we are used to, even if it is great and valuable. And the Savior did not think it good to seek honor from them, like a vain and boastful man, but knew well that to those who have no thought that one ought to honor one's teacher, the word of faith would no longer be sweet and acceptable either. With good reason then does He pass by, not thinking it right to spend useless effort on those who gain no profit, and thus to set grace before those who despise it. For it was not reasonable that those who sinned so deeply should go unpunished, since it is completely acknowledged and beyond doubt that they will undergo the severest punishments who knowingly despise Him and reject a gift so worthy of amazement.

He departs from Samaria, having now sown the Word of salvation, and like a husbandman hidden the faith in them that dwell there, not that it might be bound captive in the silence of them that received it, quiet and deep buried, but rather that it might grow in the souls of all, creeping on and advancing ever to the greater, and running to more evident might. But since He passes by Nazareth lying in the midst, wherein it is said that He was also brought up, so that He seemed to be from thence and its citizen, and goes down rather to Galilee; of necessity he offers an explanation of His passing it by, and says that Jesus Himself had testified that a prophet hath no honour in his own country. For it is our nature to think nothing of what we are accustomed to, even though it be great and of price. And the Saviour thought not good to seek honour from them, like a vain-glorious man and a braggart, but knew well that to those who have no thought that one ought to honour one's teacher, neither would the word of the faith be any longer sweet and acceptable. With reason then does He pass by, not thinking it right to expend useless labours upon them who are nothing profited, and thus to lay down grace before them that despise it. For it was not reasonable that they who sinned so deeply should do so unpunished; since it is altogether confessed and undoubted, that they will undergo the severest punishments, who knowingly despise Him and spurn a gift so worthy of marvel.

When He came into Galilee, the Galileans welcomed Him because they had seen all the things He did at Jerusalem during the feast, for they too had gone to the feast.

45 When therefore He was come into Galilee, the Galileans received Him, having seen all the things that He did at Jerusalem at the feast; for they also went unto the feast.

The Galileans did not receive Jesus thoughtlessly, but with justified amazement at the miraculous works they had already seen Him perform. By their devotion toward Him, they condemned the foolishness of the Jews and proved themselves far superior in good will to those who had been instructed in the law.

Not without consideration do the Galileans receive Jesus, but in just astonishment at the wondrous works which they themselves had already seen Him do, both by their piety towards Him condemning the folly of the Jews, and found far superior in good feeling to those who were instructed in the law.

Christ loves to dwell among those who are well disposed, and to those who more readily advance toward the perception and knowledge of benefits done to them, He pours forth supplies of greater goods. He comes then to work miracles in Cana, thinking it fitting to confer an additional benefit on those there, since through His signs already worked there, He had previously implanted in their minds the idea that He could do all things.

Christ loveth to dwell among those that are well disposed, and to those who more readily advance unto the perception and knowledge of benefits done them, He poureth forth supplies of greater goods. He cometh then to work miracles in Cana, thinking it fit to confer an additional benefit on those therein, in that He had through His signs already wrought there, the idea previously implanted in their minds, that He could do all things.

There was a certain nobleman whose son was sick at Capernaum. When he heard that Jesus had come out of Judea into Galilee, he begged Him to come down and heal his son, for he was at the point of death. Jesus therefore said to him,

47, 48 And there was a certain nobleman, whose son was sick at Capernaum. When he heard that Jesus was come out of Judaea into Galilee, he besought Him that He would come down and heal his son: for he was at the point of death. Jesus therefore said unto him,

The nobleman comes to Jesus as someone able to heal, but he does not yet understand that He is by nature God. He calls Him Lord, but does not give Him the true dignity of Lordship at all. For he would have immediately fallen down and begged Him, not that He should by all means come to his house and go down with him to the sick boy, but rather that He should drive away the sickness that had fallen on him with authority and a command befitting God. For what need was there for Him to be present with the sick person, whom He could easily heal even when absent? How was it not completely lacking in understanding to suppose that He is superior to death, yet in no way to consider Him God who is filled with power befitting God?

The nobleman cometh as to One able to heal, but he understandeth not yet that He is by Nature God: he calleth Him Lord, but giveth not at all the true dignity of Lordship. For he would have straightway fallen down and besought Him, not that he should by all means come to his house, and go down with him to the sick lad; but should rather with authority and God-befitting command drive away the sickness that fell on him. For what need for Him to be present to the sick, whom He could easily heal, even absent? how was it not utterly without understanding to suppose that He is superior to death, and in no wise to hold Him God Who is filled with God-befitting Power?

A hard mind still dwells in those who are deceived, but the wonder-working power of the One who calls them to faith will be even mightier. Therefore the Savior says they need wonders so they may easily be re-instructed toward what is profitable and acknowledge Him who is by physis God.

A mind yet hard dwelleth in them who arc deceived, but mightier will be the more wonder-working power of Him That calleth them unto faith. Wherefore the Saviour says that they need wonders, that they may easily be re-instructed unto what is profitable, and acknowledge Him Who is by Nature God.

The nobleman is weak in his understanding, for he is childlike in his request for grace and nearly foolish without realizing it. If he had believed that Christ possessed power not only when present but would surely be effective even when absent, he would have held the most worthy understanding of Him. But instead, thinking and acting very foolishly, he asks for power that belongs to God, yet does not think Christ accomplishes all things as God, nor that He will be superior to death, even though he is begging Him to overcome what had nearly conquered—for the child was at the point of death.

Feeble indeed unto understanding is the nobleman, for ho is a child in his petition for grace, and almost dotes without perceiving it. For by believing that Christ had power not only when present, but that He would surely avail even absent, he would have had a most worthy conception of Him. But now both thinking and acting most foolishly, he asks power befitting God, and does not think He accomplishes all things as God, nor yet that He will be superior to death, although beseeching Him to gain the advantage over him that had all but overcome; for the child was at the point of death.

Thus, believing, he ought to have come, but Christ does not reject our lack of understanding; rather, He helps even those who stumble, as God. What the man should have been praised for doing, Christ teaches him even though he does not do it, showing Himself equally as the Teacher of the most excellent things and the Giver of good things in prayer. For in "Go thy way" is faith, and in "thy son liveth" is the fulfillment of his desires, granted with abundant and God-befitting authority.

Thus believing he ought to have come, but Christ doth not reject our lack of apprehension; but benefiteth even the stumbling, as God. That then which the man should have been admired for doing, this does he teach him even when he doth it not, revealed alike as the Teacher of things most lovely, and the Giver of good things in prayer. For in Go thy way is Faith: in thy son liveth is the fulfilment of his longings, granted with plenteous and God-befitting Authority.

The Savior's single command heals two souls. For in the nobleman it produces unusual faith, and it rescues the child from bodily death. Which is healed first is hard to say. Both, I think, simultaneously, with the disease departing at the Savior's command. And his servants, meeting him, tell him about the child's healing, showing at the same time the swiftness of the divine commands (Christ ordering this very wisely), and by fulfilling his hope, quickly confirming their master who is weak in faith.

The one command of the Saviour healeth two souls. For in the nobleman it worketh unwonted faith, the child it rescueth from bodily death. Which is healed first it is hard to say. Both, I suppose, simultaneously, the disease taking its departure at the command of the Saviour. And his servants meeting him tell him of the healing of the child, shewing at the same time the swiftness of the Divine commands (Christ ordering this very wisely), and by the fulfilment of his hope, speedily confirming their master weak in faith.

He asked them what time his son began to get better, and they told him, "Yesterday at the seventh hour the fever left him." So the father knew that it was at the same hour when Jesus said to him, "Your son lives," and he believed, along with his whole household. This was the second miracle that Jesus performed when he came from Judea into Galilee.

52, 53, 54 He therefore enquired of them the hour when he began to amend; and they said unto him, Yesterday at the seventh hour the fever left him. So the father knew that it was at the same hour in the which Jesus said unto him, Thy son liveth: and himself believed and his whole house. This is again the second miracle that Jesus did, when He was come out of Judaea into Galilee.

He asks them when the sick child began to get better in order to confirm whether it coincided with the time of the grace. When he learned that this was indeed the case and no different, he and his whole household were saved, attributing the power of the miracle to the Savior Christ and offering Him a stronger faith as a fruit of thanksgiving for these things.

He enquires of them the hour of the turn for the better of the sick child, to prove whether it coincides with the time of the grace. When he had learnt that thus it was, and no otherwise, he is saved with his whole house, attributing the power of the miracle to the Saviour Christ, and bringing to Him a firmer faith as a fruit of thank-offering for these things.

Chapter 5:2–4. After this was a Jewish feast, and Jesus went up to Jerusalem. Now at Jerusalem there is a pool called in Hebrew Bethesda, which has five porches. In these a large crowd of sick people lay—the blind, the lame, the paralyzed—waiting for the water to be stirred. For an angel of the Lord would go down at certain times into the pool and stir up the water. Whoever stepped in first after the water was stirred was healed of whatever disease he had.

Chap. v.2, 3, 4 After this was the feast of the Jews, and Jesus went up to Jerusalem. Now there is at Jerusalem the pool which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel of the Lord used to go down at a certain season into the pool, and trouble the water: whosoever therefore first after the troubling of the water stepped in was made whole of whatsoever disease he had.

Not for nothing does the blessed Evangelist immediately connect the Savior's return to Jerusalem with what he has just said. His purpose was probably to show how much more obedient the foreigners were than the Jews, and how great a difference in behavior and character is seen between them. For this is the only way we could learn that by the just judgment of God, who rules all and does not show favoritism, Israel rightly falls from their hope, and the fullness of the Gentiles is brought in to take their place. It is not hard to test what has been said by looking at the contrast between the chapters. He showed that by one miracle Christ saved the city of the Samaritans, and by another he saved the nobleman, and through this he certainly benefited those who were there greatly and abundantly. Having demonstrated through these events the extreme readiness of the foreigners to obey, the Evangelist brings the Miracle-worker back to Jerusalem and shows him accomplishing a God-befitting act. For he miraculously freed the paralytic from a long-standing disease just as he had freed the nobleman's son who was dying. But the nobleman believed with his whole household and confessed that Jesus is God, while the others, who should have been amazed, immediately wanted to kill and persecute their Benefactor as if he were blasphemously transgressing. In doing so, they pronounced a more shameful condemnation against themselves by proving to fall short of the understanding and piety toward Christ shown by the foreigners. This is what was spoken of them in the Psalms, addressed to our Lord Jesus: "You shall make them the back." For though they were placed first because of the election of the fathers, they will come last, after the calling of the Gentiles. For when the fullness of the Gentiles has come in, then all Israel shall be saved.¹²¹²

Not for nothing does the blessed Evangelist straightway connect with what has been said the Saviour's return thence to Jerusalem: but his aim probably was to shew how superior in obedience were the aliens to the Jews, how great a difference of habit and manners is seen between them. For thus and in no other way could we learn, that by the just judgment of God Who ruleth all and knoweth not to accept the person of man, Israel with reason falleth from the hope, and the fulness of the Gentiles is brought in in his place. It is not hard by looking at the contrast of the chapters to test what has been said. He shewed therefore that He had by one miracle saved the city of the Samaritans, by one likewise the nobleman, and by it had profited full surely (I ween) and exceeding much those who were therein. Having by these things testified the extreme readiness of the aliens to obedience, he brings the Miracle-worker back to Jerusalem, and shews Him accomplishing a God-befitting act. For He wondrously frees the paralytic from a most inveterate disease even as He had the nobleman's son just dying. But the one believed with his whole house, and confessed that Jesus is God, while the others. who ought to have been astonished, straightway desire to kill, and persecute, as though blasphemously transgressing, their Benefactor, themselves against themselves pronouncing more shameful condemnation in that they are found to fall short of the understanding of the aliens, and their piety towards Christ. And this it was which was spoken of them in the Psalms, as to our Lord Jesus, Thou shalt make them the back. For they having been set in the first rank because of the election of the fathers, will come last and after the calling of the Gentiles. For when the fulness of the Gentiles is come in, then shall all Israel be saved.¹²¹²

The well-organized structure of how the chapters are compiled brings this line of thought before us. But we will carefully examine the meaning of individual verses, one part at a time.

This line of thought the well-arranged order of the compilation of chapters brings forth to us. But we will make accurate inquiry part by part of the meaning of single verses.

After the Jews celebrated their feast of unleavened bread, during which they customarily kill the sheep at the time of Passover, Christ left Jerusalem and mingled with the Samaritans and foreigners, teaching among them because He was grieved by the stubbornness of the Jews. Having only just returned at the holy Pentecost (which was the next festival in Jerusalem and not much later), He healed the paralytic at the waters of the pool, who had endured his sickness for a long time (it was now his thirty-eighth year), but who had not yet reached the perfect number of the Law, that is, four times ten or forty.

The Jews having celebrated their feast of unleavened bread, in which it is their custom to kill the sheep, to wit, at the time of the Passover, Christ departeth from Jerusalem, and mingleth with the Samaritans and aliens, and teacheth among them, being grieved at the stubbornness of the Jews. And having barely returned at the holy Pentecost (for this was the next solemnity in Jerusalem and at no great interval), He heals at the waters of the pool the paralytic, who had passed long time in sickness (for it was even his thirty-eighth year): but who had not yet attained unto the perfect number of the Law, I speak of four times ten or forty.

This marks the end of the historical account, but we must now transform the literal text into its spiritual meaning. When Jesus, grieved, leaves Jerusalem after the killing of the sheep, goes to the Samaritans and Galileans, and preaches the word of salvation among them, what else can this mean except His actual departure from the Jews after His sacrifice and death at Jerusalem on the Precious Cross? It was then that He at last began to give Himself freely to the Gentiles and foreigners, instructing His disciples after His Resurrection that He would go before them all into Galilee. His return to Jerusalem at the completion of the weeks of holy Pentecost signifies in types and obscurely that in the last ages of the present world, there will be a gracious return of our Saviour to the Jews. Those who have been saved through faith in Him will celebrate the all-holy feasts of the saving Passion. The healing of the paralytic before the full time of the law signifies in a corresponding type that Israel, having blasphemously raged against Christ, will be infirm and paralytic and will spend a long time doing nothing. Yet Israel will not proceed to complete punishment but will receive some visitation from the Saviour and will also be healed at the pool through obedience and faith. That the number forty is perfect according to the Divine Law will not be difficult to understand for those who have read the Divine Scriptures.

Here then will end the course of the history; but we must transform again the typical letter unto its spiritual interpretation. That Jesus grieved departs from Jerusalem after the killing of the sheep, goes to the Samaritans and Galileans, and preaches among them the word of salvation, what else will this mean, save His actual withdrawal from the Jews, after His sacrifice and Death at Jerusalem upon the Precious Cross, when He at length began to freely give Himself to them of the Gentiles and aliens, bidding it to be shewn to His Disciples after His Resurrection, that He goeth before them all into Galilee? But His return again at the fulfilment of the weeks of holy Pentecost to Jerusalem, signifies as it were in types and darkly, that there will be of His Loving Kindness a return of our Saviour to the Jews in the last ages of the present world, wherein they who have been saved through faith in Him, shall celebrate the all-holy feasts of the saving Passion. But that the paralytic is healed before the full time of the law, signifies again by a corresponding type, that Israel having blasphemously raged against Christ, will be infirm and paralytic and will spend a long time in doing nothing; yet will not depart to complete punishment, but will have some visitation from the Saviour, and will himself too be healed at the pool by obedience and faith. But that the number forty is perfect according to the Divine Law, will be by no means hard to learn by them who have once read the Divine Scriptures. 7 Jesus saith unto him, Wilt thou be made whole? The impotent man answered Him,

An evident proof of Christ's extreme goodness is that He does not wait for entreaties from the sick, but anticipates their request through His Loving Kindness. For as you see, He runs to the man as he lies there, and has compassion on him who was sick without comfort. But the enquiry whether he would like to be relieved from his infirmity was not that of someone asking out of ignorance about something manifest and evident to all, but rather of someone stirring up more earnest desire and inciting most diligent entreaty. The question whether he wanted to obtain what he longed for carries a kind of force and expression, showing that He has the power to give and is even now ready to do so, and only waits for the request of the one who receives the grace.

An evident proof of the extreme goodness of Christ, that He doth not wait for entreaties from the sick, but forecometh their request by His Loving Kindness. For He runneth, as you see, to him as he lieth, and compassionateth him that was sick without comfort. But the enquiry whether he would like to be relieved from his infirmity was not that of one asking out of ignorance a thing manifest and evident to all, but of one stirring up to more earnest desire, and inciting to most diligent entreaty. The question whether he willed to obtain what he longed for is big with a kind of force and expression, that He has the power to give, and is even now ready thereto, and only waits for the request of him who receiveth the grace.

Around the time of the holy Pentecost, Angels descending from heaven used to stir the water of the pool, and the splashing would announce their presence. The water would be made holy by the holy spirits, and whoever among the crowd of sick people got down into it first would come back up freed from whatever illness troubled him. However, the power of healing was given to only one person—the one who entered first. But this was also a symbol of the benefit of the law given through the hands of Angels, which applied only to the one race of the Jews and healed no one else. For from the place called Dan to Beersheba, the commandments given by Moses were proclaimed, delivered by Angels on Mount Sinai during the days later identified as the holy Pentecost. For this reason, the water of the pool was not stirred at any other time, indicating through this the descent of the holy Angels upon it. The paralytic, having no one to put him into the water, was lamenting his lack of helpers while suffering from his disease, saying, "I have no man"—meaning no one to lower him into the water. For he fully expected that Jesus would tell and advise him to do this.

About the day of the holy Pentecost, Angels coming down from heaven used to trouble the water of the pool, then they would make the plash therefrom the herald of their presence. And the water would be sanctified by the holy spirits, and whoever was beforehand of the multitude of sick people in getting down, he would come up again disburdened of the suffering that troubled him,, yet to one alone, him who first seized it, was the might of healing meted out. But this too was a sign of the benefit of the law by the hands of Angels, which extended to the one race of the Jews alone, and healed none other save they. For from Dan so called even unto Beer-sheba, the commandments given by Moses were spoken, ministered by Angels in Mount Sinai in the days afterwards marked out as the holy Pentecost. For this reason, the water too of the pool used not to be troubled at any other time, signifying therethrough the descent of the holy Angels thereon. The paralytic then not having any one to thrust him into the water, with the disease that holds him, was bewailing the want of healers, saying, I have no man, to wit to let him down into the water. For he fully expected that Jesus would tell and advise him this.

The command was appropriate to God and possessed the clearest evidence of power and authority surpassing that of man. For He did not pray for the removal of the patient's sickness, lest He too should appear to be like one of the holy prophets, but as the Lord of Powers He commanded with authority that it should be so, telling him to go home rejoicing, to take his bed on his shoulders as a memorial to those who saw it of the power of Him who had healed him. Immediately the sick man did as he was told, and through obedience and faith he obtained for himself the grace he so deeply desired. But since we previously presented him as the image and type of the multitude of the Jews who would be healed in the last times, let us now consider something that again fits with the thoughts related to this, similar to those we examined before.

God-befitting the injunction, and possessing clearest evidence of power and authority above man. For He prays not for the loosing of his sickness for the patient, lest He too should seem to be as one of the holy Prophets, but as the Lord of Powers He commandeth with authority that it be so, telling him to go home rejoicing, to take his bed on his shoulders, to be a memento to the beholders of the might of Him That had healed him. Forthwith the sick man does as is bidden him, and by obedience and faith he gaineth to himself the thrice longed for grace. But since in the foregoing we introduced him as the image and type of the multitude of the Jews, who should be healed in the last times: come let us think of something again harmonizing with the thoughts hereto pertaining, analagous to those before examined.

Christ heals the man on the Sabbath day, and when he is healed, Christ immediately commands him to break through the custom of the law by instructing him to walk on the Sabbath—and this while carrying his bed—even though God clearly proclaims through one of the holy Prophets, "Neither carry forth a burden out of your house on the Sabbath day." I suppose no one who is sober-minded would say that the man was made a despiser of the Divine commands or rebellious against them. Rather, Christ was making known to the Jews in a type that they would be healed by obedience and faith in the last times of the world (for I think this is what the Sabbath signifies, being the last day of the week). But having once received healing through faith and having been reshaped into newness of life, it was necessary that the oldness of the letter of the law should become ineffective, and that the typical worship conducted in shadows, as it were, and the empty observance of Jewish custom should be rejected. Hence, I think, the blessed Paul also, taking occasion to speak, writes to those who were returning to the Law after receiving the faith: "I say to you, that if you are circumcised, Christ shall profit you nothing"; and again, "You are severed from Christ, whoever among you are justified by the law; you have fallen from grace."

On the Sabbath day doth Christ heal the man, when healed He immediately enjoins him to break through the custom of the law, inducing him to walk on the Sabbath and this laden with his bed, although God clearly cries aloud by one of the holy Prophets, Neither carry forth a burthen out of your house on the Sabbath day. And no one I suppose who is sober-minded would say that the man was rendered a despiser or unruly to the Divine commands, but that as in a type Christ was making known to the Jews, that they should be healed by obedience and faith in the last times of the world (for this I think the Sabbath signifies, being the last day of the week): but that having once received the healing through faith, and having been re-modelled unto newness of life, it was necessary that the oldness of the letter of the law should become of no effect, and that the typical worship as it were in shadows and the vain observance of Jewish custom should be rejected. Hence (I think) the blessed Paul too taking occasion of speech writes to them who after the faith were returning again to the Law, I say unto you, that if ye be circumcised, Christ shall profit you nothing; and again, Ye are severed from Christ, whosoever of you are justified by the law, ye are fallen from grace.

I think it's very appropriate that He cries out over them, "Hear now this, O foolish people and heartless, which have eyes and see not." For what could be more ignorant than such people, or what could be more senseless? They don't even allow themselves to consider that they should marvel at the Power of the Healer. Instead, being harsh critics and skilled only in this, they accuse the man who had just barely recovered from a long illness of breaking the law, and foolishly tell him to lie down again, as if honoring the Sabbath meant having to remain sick.

Most seasonably (I think) doth He cry over them, Hear now this O foolish people and heartless, which have eyes and see not. For what can be more uninstructed than such people, or what greater in senselessness? For they do not even admit into their mind that they ought to wonder at the Power of the Healer: but being bitter reprovers, and skilled in this alone, they lay the charge of breaking the law about him who had just and with difficulty recovered from a long disease, and foolishly bid him lie down again, as though the honour due to the Sabbath were paid by having to be ill.

The sentence is full of the wisest meaning and rejects the stubbornness of the Jews. When they say that it is not lawful on the Sabbath day to take up his bed and go home, devising an accusation of breaking the law against the man who was healed, he necessarily brings against them a more determined defense, saying that he had been ordered to walk by Him who was revealed to him as the Giver of health. He is almost saying something like this: I say that He is most worthy of honor, sirs, even though He commanded me to violate the honor of the Sabbath, since He has such great power and grace that He drove away my disease. For if excellence in these things does not belong to just any random person, but belongs rather to God-befitting Power and Might, how, he says, can the one who does these things do wrong? Or how can He who possesses God-befitting Power not surely give counsel that is well-pleasing to God? The speech, then, has within itself some sharp meaning.

The sentence is replete with, wisest meaning and repulsive of the stubbornness of the Jews. For in that they say that it is not lawful on the sabbath day to take up his bed and go home, devising an accusation of breaking the law against him that was healed, needs does he bring against them a more resolved defence, saying that he had been ordered to walk by Him, Who was manifested to him as the Giver of health, all but saying something of this sort, Most worthy of honour (sirs) do I say that Ho is, even though He bid me violate the honour of the sabbath, Who hath so great power and grace, as to drive away my disease. For if excellence in these things belongeth not to every chance man, but will befit rather God-befitting Power and Might, how (saith he) shall the worker of these things do wrong? or how shall not He Who is possessed of God-befitting Power surely counsel what is well-pleasing to God? The speech then has within itself some pungent meaning.

What man is he who said to you, "Take up your bed and walk"? But the man who was healed did not know who it was, for Jesus had slipped away because there was a crowd in that place. Afterward Jesus found him in the temple and said to him,

13, 14 What Man is He Which said unto thee, Take up thy bed and walk? But he that was healed wist not Who it was: for Jesus had conveyed Himself away, a multitude being in the place. Afterward Jesus findeth him in the temple and said unto him,

Insatiable for bloodshed is the mind of the Jews. They search out who it was who had commanded this, intending to involve Him together with the one miraculously healed (for he alone, it seems, was likely to be troubling them regarding the Sabbath, having just escaped impossible difficulties and snares and been drawn away from the very gates of death). But he could not identify his Physician, though they make diligent inquiries, since Christ had wisely and economically concealed Himself in order to escape the immediate heat of their anger. And He does not practice flight as though He could suffer anything by necessity unless He willed to suffer, but rather makes Himself an example to us in this also.

Insatiable unto bloodshed is the mind of the Jews. For they search out who it was who had commanded this, with design to involve Him together with the miraculously healed (for he alone, it seems, was like to be vexing them in respect of the Sabbath, who had but now escaped impassable toils and snares, and had been drawn away from the very gates of death) but he could not tell his Physician, although they make diligent enquiries, Christ having well and economically concealed Himself, that He might escape the present heat of their anger. And not as though He could suffer anything of necessity, unless He willed to suffer, doth He practise flight: but making Himself an Example to us in this also.

Having hidden Himself at first for a deliberate purpose, He appears again for a deliberate purpose, observing the right time for each action. For it was not possible that anything should be done by Him who knew no sin that did not truly have its proper reason. The reason for His speaking to the man, then, He made into a message for his soul's health, saying that he must transgress no more, lest he be tormented by worse evils than those he had already suffered. In this He teaches that God not only stores up man's transgressions for the coming judgment, but also punishes in many ways those still living in their bodies, even before the great and notable day when He shall judge all. That we are often struck down when we stumble and offend God, the most wise Paul will testify, crying out, "For this reason many are weak and sickly among you, and many sleep: for if we would judge ourselves, we should not be judged: but when we are judged, we are chastened by the Lord, so that we may not be condemned with the world."

Being hid at first economically, He appears again economically, observing the time fit for each. For it was not possible that ought should be done by Him Who knew no sin, which should not really have its fit reason. The reason then of His speaking to him He made a message for his soul's health, saying that it behoved him to transgress no more, lest he be tormented by worse evils than those past. Herein He teaches that not only does God treasure wp man's transgressions unto the judgment to come, but manifoldly scourgeth those yet living in their bodies, even before the great and notable day of Him. That shall judge all. But that we are oftentimes smitten when we stumble and grieve God, the most wise Paul will testify, crying, For this cause many are weak and sickly among you, and many sleep: for if we would judge ourselves, we should not be judged: but when we are judged, we are chastened of the Lord, thai we be not condemned with the world.

He makes Jesus known to the Jews, not so they would dare to do anything against Him and be found blasphemers, but so that if they too were willing to be healed by Him, they might know the wondrous Physician. Notice how this was his goal. He doesn't come like one of the critics and say that it was Jesus who had told him to walk on the Sabbath day, but rather that He had made him whole. This was the action of someone doing nothing other than making his Physician known.

He makes Jesus known to the Jews, not that they by daring to do anything against Him should be found to be blasphemers, but in order that, if they too should be willing to be healed by Him, they might know the wondrous Physician. For observe how this was his aim. For he does not come like one of the faultfinders, and say that it was Jesus Who had bidden him walk on the Sabbath day, but Which had made him whole. But this was the part of one doing nought save only making known his Physician.

The narrative here does not simply record the madness of the Jews, for the Evangelist does not only show that they persecute Him, but also why they are not ashamed to do this, stating most emphatically, "Because He was doing these things on the sabbath day." They persecute Him foolishly and blasphemously, as if the law forbade doing good on the sabbath day, as if it were not lawful to pity and show compassion to the sick, as if the law of love, the praise of brotherly kindness, and the grace of gentleness should be set aside. What good things can one not show that the Jews spurned in many ways, not understanding the Lawgiver's purpose regarding the Sabbath, and making its observance completely meaningless? For as Christ Himself said somewhere, each one of them takes his ox or his sheep and leads them away to water, and a man receives circumcision on the sabbath day so that the law of Moses will not be broken—yet they are angry because He made a man completely whole on the sabbath day. This is because of the extreme stubbornness and lack of discipline in their habits: they do not even prefer the one made in the Divine Image over brute animals, but think that one should pity a sheep on the sabbath day and be blameless in freeing it from hunger and thirst, yet that those who are gentle and good to their neighbor on the sabbath are extremely guilty of breaking the law.

The narrative does not herein contain the simple relation of the madness of the Jews: for the Evangelist does not shew only that they persecute Him, but why they blush not to do this, saying most emphatically, Because He was doing these things on the sabbath day. For they persecute Him foolishly and blasphemously, as though the law forbad to do good on the sabbath day, as though it were not lawful to pity and compassionate the sick, as though it behoved to put off the law of love, the praise of brotherly kindness, the grace of gentleness: and what of good things may one not shew that the Jews did in manifold ways spurn, not knowing the aim of the Lawgiver respecting the Sabbath, and making the observance of it most empty? For as Christ Himself somewhere said, each one of them taketh his ox, or his sheep, and leadeth them away to watering, and that a man on the sabbath day receiveth circumcision, that the law of Moses be not broken: and then they are angry, because He made a man every whit whole on the sabbath day, by reason of the exceeding stubbornness alike and undisciplinedness of their habits, not even to brutes preferring him that is made in the Divine Image, but thinking that one ought to pity a sheep on the sabbath day, and unblamed to free it from famine and thirst, yet that they are open to the charge of transgressing the law to the last degree, who are gentle and good to their neighbour on the sabbath?

But to show that they were extremely senseless, and therefore justly deserve to hear "You do err, not knowing the Scriptures," let us take something from the Divine Scriptures and clearly demonstrate that Jesus was long ago depicted in a type as taking no account of the sabbath. The all-wise Moses, having departed from human life at a great age (as it is written) and been removed to the dwellings above by the judgment and decree of God Who rules all, Joshua the son of Nun obtained and inherited the command over Israel. When he, having arranged ten thousand heavily armed soldiers around Jericho, was planning to finally capture and overthrow it, he arranged with the Levites to carry the ark around for six whole days, but on the seventh day, that is, the Sabbath, he commanded the innumerable multitude of the army to shout along with the trumpets, and so the wall was thrown down, and they rushed in and took the city. They did not observe the untimely rest of the Sabbath, nor did they refuse their victory on that day because of the law restraining them, nor did they resist the leadership of Joshua, but they kept the man's command entirely free from reproach. And this is the type: but when the Truth came, that is Christ, Who destroyed and overcame the corruption set up against man's physis by the devil, and is seen doing this on the Sabbath—as a preface and beginning of action in the case of the paralytic—they foolishly take offense and condemn the obedience of their fathers, not allowing physis to conquer on the sabbath day the harm done to it by sickness, to such an extent that they are zealous in persecuting Jesus Who was working good on the sabbath day.

But that we may see that they were beyond measure senseless, and therefore with justice deserve to hear, Ye do err, not knowing the Scriptures; come let us taking somewhat from the Divine Scriptures too shew clearly, that Jesus was long ago foredepicted as in a type taking no account of the sabbath. The all-wise Moses then, having at a great age (as it is written) departed from things of men and been removed to the mansions above, by the judgment and decree of God That ruleth all, Joshua the son of Nun obtained and inherited the command over Israel. When he therefore, having set in array heavy armed soldiers ten thousand strong round about Jericho, was devising to take at length and overthrow it, he arranged with the Levites to take the ark round about for six whole days, but on the seventh day, that is, the Sabbath, he commanded the innumerable multitude of the host to shout along with the trumpets, and thus the wall was thrown down, and they rushing in, took the city, not observing the unseasonable rest of the Sabbath, nor refusing their victory thereon, by reason of the law restraining them, nor yet did they then withstand the generalship of Joshua, but wholly free from reproach did they keep the command of the man. And herein is the type: but when the Truth came, that is Christ, Who destroyed and overcame the corruption set up against man's nature by the devil, and is seen doing this on the Sabbath, as in preface and commencement of action, in the case of the paralytic, they foolishly take it ill, and condemn the obedience of their fathers, not suffering nature to conquer on the sabbath day the despite done it by sickness, to such extent as to be zealous in persecuting Jesus Who was working good on the sabbath day.

Christ is speaking, so to speak, on the sabbath day (for the word "hitherto" must necessarily signify this, so that the force of the idea may receive its proper meaning). But the Jews, who were untaught and did not know who the Only-Begotten is by physis, attributed to God the Father alone the giving of the Law through Moses, and insisted that we ought to obey Him alone. Christ attempts to clearly convince them that He works all things together with the Father, and that, having the physis of the One who begot Him in Himself, because He is not Other than He as far as Sameness of ousia is concerned, He will never think anything different from what seems good to the One who begot Him. But as being of the same ousia, He will also will the same things—or rather, being Himself the living Will and Power of the Father, He works all things in all with the Father.

Christ is speaking, as it were, on the sabbath day (for this the word Hitherto must necessarily signify, that the force of the idea may receive its own fitting meaning) but the Jews, who were untutored, and knew not Who the Only-Begotten is by Nature, but attributed to God the Father alone the appointing of the Law through Moses, and asserted that we ought to obey Him Alone; these He attempts to clearly convince, that He works all things together with the Father, and that, having the Nature of Him Who begat Him in Himself, by reason of His not being Other than He, as far as pertains to Sameness of Essence, He will never think ought else than as seemeth good to Him Who begat Him. But as being of the Same Essence He will also will the same things, yea rather being Himself the Living Will and Power of the Father, He worketh all things in all with the Father.

In order to counter the empty complaints of the Jews and to shame those who were persecuting Him for reasons they thought justified—as if the honor due to the sabbath were being disrespected—He says, "My Father worketh hitherto and I work." For He practically wants to convey something like this: If you believe, O man, that God, having created and arranged all things by His command and will, governs creation on the sabbath day as well—so that the sun rises, rain-producing springs flow forth, and fruits grow from the earth without withholding their growth because of the sabbath, and fire does its own work, serving human needs without prohibition—then acknowledge and know for certain that the Father performs God-befitting operations on the sabbath as well. Why then, He asks, do you ignorantly accuse Him through Whom He does all things? For God the Father will not work in any other way except through His Power and Wisdom, the Son. Therefore He says, "And I work." He thus shames the unrestrained thinking of His persecutors with arguments pointing out absurdities, showing that they are not so much opposing Him as speaking against the Father, to Whom alone they were eager to attribute the honor of the Law, not yet knowing the Son Who is from Him and through Him by physis. For this reason He calls God specifically His own Father, leading them very skillfully to this most excellent and valuable teaching.

In order then that He might repel the vain murmuring of the Jews and might shame them who were persecuting Him on those grounds whereon they thought good to be angry, as though the honour due to the sabbath were despised. He says, My Father worketh hitherto and I work. For He all but wisheth to signify some such thing as this, If thou believest, O man, that God, having created and compacted all things by His Command and Will ordereth the creation on the sabbath day also, so that the sun riseth, rain-giving fountains are let loose, and fruits spring from the earth, not refusing their increase by reason of the sabbath, the fire works its own work, ministering to the necessities of man unforbidden: confess and know of a surety that the Father worketh God-befitting operations on the sabbath also. Why then (saith He) dost thou uninstructedly accuse Him through Whom He works all things? for God the Father will work in no other way, save through His Power and Wisdom, the Son. Therefore says He, And I work. He shames then with arguments ad absurdum the unbridled mind of His persecutors, shewing that they do not so much oppose Himself, as speak against the Father, to Whom Alone they were zealous to ascribe the honour of the Law, not yet knowing the Son Who is of Him and through Him by Nature. For this reason does He call God specially His own Father, leading them most skilfully to this most excellent and precious lesson.

For this reason, then, the Jews sought all the more to kill Him, because He was not only breaking the Sabbath, but was also saying that God was His Father, making Himself equal with God.

18 For this therefore did the Jews seek the more to kill Him, because He was not only breaking the sabbath, but saying also that God was His Father, making Himself Equal with God.

The Jewish leaders' minds were set on cruelty, and what should have healed them only made them sicker, so they rightly deserve to hear, "How can you say, 'We are wise'?" When they should have been softened in their attitude and transformed by proper reasoning toward godliness, they instead plotted murder against the One who proved by His actions that He had not violated God's Law at all by healing a man on the sabbath. They added to their anger about the sabbath the truth itself, treating it as blasphemy, trapping themselves in their own sins and leading to unending wrath. They seemed to be pious in their distress that He, being a man, should say that God was His Father. They did not yet know that He who was made in the form of a servant for our sake is God the Word, the Life flowing from God the Father—that is, the Only-Begotten, to whom alone God is rightly and truly called Father, but not to us in the same way. We are adopted, rising to excellence beyond our nature through the will of the One who honored us, and gaining the title of gods and sons because of Christ who dwells in us through the Holy Spirit. Looking only at the flesh and not recognizing God who dwelt in the flesh, they could not endure His rising to a measure beyond human nature when He said that God was His Father (for in saying "My Father," He reasonably conveyed this idea). But they understood that the One whose Father God properly is must be by nature equal with Him—in this alone they thought correctly, for that is how it is and no other way. Yet even though these words convey this meaning, they twisted the true and correct statement and became even angrier.

The mind of the Jews is wound up unto cruelty, and whereby they ought to have been healed, they are the more sick, that they may justly hear, How say ye, WE are wise? For when they ought to have been softened in disposition, transformed by suitable reasoning unto piety, they even devise slaughter against Him Who proves by His Deeds, that He hath in no whit transgressed the Divine Law by healing a man on the sabbath. They weave in with their wrath on account of the sabbath, the truth as a charge of blasphemy, snaring themselves in the meshes of their own transgressions unto wrath indissoluble. For they seemed to be pious in their distress that He being a Man, should say that God was His Father. For they knew not yet that He Who was for our sakes made in the form of a servant, is God the Word, the Life gushing forth from God the Father, that is, the Only-Begotten, to Whom Alone God is rightly and truly inscribed and is Father, but to us by no means so: for we are adopted, mounting up to excellency above nature through the will of Him That honoured us, and gaining the title of gods and sons because of Christ That dwelleth in us through the Holy Ghost. Looking therefore to the Flesh alone, and not acknowledging God Who dwelleth in the Flesh, they endure not His springing up to measure beyond the nature of Man, through His saying that God was His Father (for in saying, My Father, He would with reason introduce this idea) but they deem that He Whose Father God properly is, must be by Nature Equal with Him, in this alone conceiving rightly: for so it is, and no otherwise. Since then the word introduces with it this meaning, they perverting the upright word of truth are more angry.

Jesus therefore answered and said to them, "Truly, truly, I say to you, the Son can do nothing by Himself except what He sees the Father doing. For whatever things the Father does, the Son does likewise."

19 Jesus therefore answered and said unto them, Verily verily I say unto you, the Son can do nothing of Himself, but what He seeth the Father do: for what things soever He doeth, these doeth also the Son likewise.

What we have spoken of above, He now interprets in another way, drawing the hearers from every direction toward finding the truth. For the statement that was not understood at first, because of the weakness of those who could not grasp it, He reshapes in another form, and by going through the same ideas He presents it in multiple ways. For this too is the work of a teacher's proper skill—namely, not to make his teaching rushed and moving beyond the students' understanding, but carefully crafted and variously expressed, so that by frequently changing the wording he removes the difficulties in the subjects being discussed. Mixing human and divine together, and forming one teaching from both, He gently lowers the honor that belongs to the Only-Begotten, and raises up human nature. Being at once Lord and counted among servants, He says, The Son can do nothing of Himself, but what He seeth the Father do: for what things soever He doeth, these doeth also the Son likewise. For in that He is able to do the works of God the Father without any difference and to work in the same way as the One who begat Him, He testifies to the identity of His essence (ousia). For things that have the same nature (physis) with one another will work in the same way, but those whose mode of being is different will also have a mode of working that is not the same in every respect. Therefore, as Very God of Very God the Father, He says that He can do these things equally with Him. But so that He may appear not only equal in power to the Father, but also likeminded in all things and having in all things the same will as Him, He says that He can do nothing of Himself, but what He seeth the Father do.

What we have spoken of above, this again He interprets in another way, from all quarters snaring the hearers unto finding of the truth. For the word which was not received at first, by reason of the weakness of them that could not understand, He re-forms in another way, and going through the same thoughts introduceth it manifoldly. For this too is the work of the virtue that befits a teacher, namely not to make his word rapid and speeding beyond the knowledge of the pupils, but carefully wrought and diversely fashioned and that by frequent change of expression strips off the difficulties in the things under consideration. Mingling then human with Divine, and forming one discourse of both, He as it were gently sinks the honour befitting the Only-Begotten, and raises the nature of man; as being at once Lord and reckoned among servants, He says, The Son can do nothing of Himself, but what He seeth the Father do: for what things soever He doeth, these doeth also the Son likewise. For in that He is able to do without distinction the works of God the Father and to work alike with Him That begat Him, He testifieth the identity of His Essence. For things which have the same nature with one another, will work alike: but those whose mode of being is diverse, their mode of working too will be in all respects not the same. Therefore as Very God of Very God the Father, He says that He can do these things equally with Him; but that He may appear not only Equal in Power to the Father, but likeminded in all things, and having in all things the Will One with Him, He saith that He can do nothing of Himself, but what He seeth the Father do.

Just as if He were saying clearly to those who are trying to persecute Him for healing a man on the Sabbath day: You think the honor of the Sabbath has been broken, but I would not have done this if I had not seen My Father do the same thing. For He works for the good ordering of the world on the Sabbath too, even though through Me. It is impossible, then (He says), that I, the Son of Him by Nature, should not entirely and in all things work and will the works of the Father—not as if I received from outside by being taught the pattern of action, or were moved by a deliberate choice to will the same things as the Father, but by the laws of Uncreated Nature I rise to Equal Counsel and Action with God the Father. For the inability to do anything of Himself is perfectly defined here. And so I believe that we ought, in a godly way, to bring every thought into captivity to the obedience of Christ, as it is written.

Just as though He should say distinctly to those who aro trying to persecute Him for healing a man on the Sabbath day, Ye deem the honour of the Sabbath broken, but I would not have done this, had I not seen My Father do the like; for He worketh for the good order of the world on the Sabbath too, even though through Me. It is then impossible (saith He) that I, the Son of Him by Nature, should not wholly in all things work and will the works of the Father, not as though I received from without by being taught the exemplar of action, or were called by a deliberate motion to will the same with the Father, but by the laws of Uncreated Nature I mount up to Equal Counsel and Action with God the Father. For the being able to do nothing of Himself, is excellently well defined herein. And thus I deem that piously minded we ought to bring into captivity every thought to the obedience of Christ, as it is written.

But perhaps the opponent of the truth will not believe and will turn these words into fuel for his own misguided reasoning, saying: "If the Son were equal to the Father, attributing to Him no superiority out of necessity because of the inferiority of His own physis, what led Him to say so openly that He could do nothing of Himself except what He sees the Father do? For clearly (he says) He confesses in this that He can do nothing at all of Himself, since He knows the One who is better and superior to Himself. But now refute our argument again."

But perchance the opposer of the truth will disbelieve, and will make what is said the food so to say of his own ill counsel saying: "If the Son were Equal to the Father, attributing to Him no Preeminence as of necessity, by reason of the inferiority of His Own Nature, what induced Him so unconcealedly to say, that He could do nothing of Himself but what He seeth the Father do? For clearly (saith he) does He herein confess that He can do nothing at all of Himself, as knowing Him that is the Better and superior to Himself. But do thou again refute our argument."

How should we respond to these objections? The enemy of Christ is bold to the point of blasphemy and so drunk with foolishness that he doesn't even realize it. For one must, most excellent sir, carefully examine the meaning of what has been said, and not rush hastily into arguments that spring from ignorance. For what kind of equality with the Father do you think it right to reduce the Son to, because of His saying that He can do nothing of Himself but what He sees the Father do? Is it that He lacks equality in power that He says these things, even though from the very passage we are considering one can see that the Son is equal in power with the Father, rather than inferior in divine might? For clearly He does not say, "The Son can do nothing of Himself unless He receives power from the Father" (for this would be the statement of one truly weak), but rather, "but what He sees the Father do." But that through the sense of seeing we are not usually called to be powerful, but to look at something, I suppose no one will dispute. The Son, then, in saying that He looks upon the works of His Father does not show Himself impotent, but rather a zealous imitator or beholder—and how this is so will be explained more carefully in what follows. But that through His exact and most similar working—I mean in all things—He is shown to have equality in power, He Himself will clearly teach below, adding as concerning His Father, "for whatever things He does, these also the Son does likewise." How then is He inferior, when He is eminent in equal workings with God the Father? For will the offspring of fire work anything different from fire, with any change being seen in its work? How could that be? How then will the Son work in the same manner as the Father, if by reason of having inferiority He falls short of equal might with Him?

What then is to be said to these things by us? Bold unto blasphemy is the enemy of Christ and drunken with folly he perceives it not. For one must, most excellent sir, test accurately the force of what has been said, and not dash offhand to reasonings springing from unlearning. For to what kind of equality with the Father dost thou deem it right to bring down the Son, by reason of His saying that He can do nothing of Himself, but what He seeth the Father do? Is it as not having Equality in Power that He says these things, although from the very passage under consideration one may see that the Son is Equal in Power with the Father, rather than inferior in God-befitting Might? For plainly He does not say, The Son can do nothing of Himself, except He receive Power of the Father (for this would be the part of one really weak) but, but what He seeth the Father do. But that by the sense of seeing, we are not usually called to be powerfnl, but to look at something, I suppose no one will dispute. The Son then in saying that He looketh on the works of His Father doth not shew Himself impotent, but rather a zealous Imitator, or Beholder: and how, shall be more accurately spoken of in what follows. But that through His exact and likest working, I mean in all things, He is shewn to have Equality in Power, Himself will clearly teach below, adding as of His Father, for what things soever He doeth, these (saith He) doeth also the Son likewise. How then is He inferior, Who is Eminent in equal workings with God the Father? for will the offspring of fire work ought different from fire, any change being seen in its work? how could it be so? How then will the Son work in like manner with the Father, if by reason of having inferiority He come short of equal Might with Him?

And these things were taken from the words we're currently examining. But let us consider, going through other points as well, whether the physis of the Son admits any law of inferiority to that of the Father. Let the consideration of Power also be before us. Do they confess that the Son is God of God by physis and truly and of the actual ousia of the Father, or do they say indeed that He is God, but blasphemously add that He is outside of the ousia of the Father? If then they say that He is not of the ousia of the Father, He will neither be God by physis, nor Very Son. For that which is not of God by nature, neither ought it at all to be conceived of as by nature God, nor yet Son if it is not begotten of the ousia of the Father, but they are bringing in secretly to us some bastard and new god. If they do not say this, blushing at the absurdity that is in their own doctrines, but will grant that the Only-Begotten is truly of the Father, and is God by physis and Verily: how will He be inferior to the Father, or how powerless to anything, and this not accuse the ousia of Him Who begat Him? For if it is possible that He Who is by physis God should at all be impotent, what is to prevent the Father from being in the same case, if the Divine and Ineffable physis once has the power of being so, and is already so manifested in the Son, according to their account? Hence then neither will the Divinity be Impassible, nor will It remain in sameness and Bliss wholly Unchangeable. But who (tell me) will endure those that hold such opinions? Who when the Scripture cries aloud that the Son is the Lord of Hosts, will not shudder to say that He must needs be strengthened, and is imperfect in that which of right is His alone with the Father and Holy Spirit?

And these things were taken from the words at present under comment. But let us consider, going through other considerations also, whether the Nature of the Son admits any law of inferiority to that of the Father. Let the consideration of Power also be before us. Do they confess that the Son is God of God by Nature and verily and of the actual Essence of the Father; or do they say indeed that He is God, but blasphemously add, that He is outside of the Essence of the Father? If then they say that He is not of the Essence of the Father, He will neither be God by Nature, nor Very Son. For that which is not of God by nature, neither ought it at all to be conceived of as by nature God, nor yet Son if it be not begotten of the Essence of the Father, but they are bringing in privily to us some bastard and new god. If they do not say this, blushing at the absurdity that is in their own doctrines, but will grant that the Only-Begotten is truly of the Father, and is God by Nature and Verily: how will He be inferior to the Father, or how powerless to ought, and this not accuse the Essence of Him Who begat Him? For if it be possible that He Who is by Nature God should at all be impotent, what is to hinder the Father from being in the same case, if the Divine and Ineffable Nature once has the power of being so, and is already so manifested in the Son, according to their account? Hence then neither will the Divinity be Impassible, nor will It remain in sameness and Bliss wholly Unchangeable. But who (tell me) will endure them that hold such opinions? Who when the Scripture crieth aloud that the Son is the Lord of Hosts, will not shudder to say, that He must needs be strengthened, and is imperfect in that which of right is His alone with the Father and Holy Ghost?

But our opponent will say again, "We say that the Father surpasses the Son in this. For the One is the First Beginner of works, since He has Perfection both in Power and in the knowledge of all things, but the Son becomes first a spectator and then a worker by receiving into Himself the imitation of the Father's working, so that through the similarity of works He too might be thought to be God. For this He teaches us, saying that He can do nothing of Himself but what He sees the Father do."

But our opponent will say again, "We say, that the Father surpasses the Son in this. For the One is the First Beginner of works, as having Perfection both in Power and in the knowledge of all things: but the Son becomes first a spectator then a worker by receiving into Himself the imitation of the Father's working, in order that through the similarity of works, He too might be thought to be God. For this He teacheth us, saying that He can do nothing of Himself but what He seeth the Father do."

What are you saying, you utterly reckless person? Does the Son receive into Himself the patterns of the Father's working so that through this He may be thought to be God? Then He will be God by learning, not by Nature. Just as knowledge and skill exist in us, so in Him would be the dignity, and He would be more of a craftsman of divine works than Very God. Yet He is (I suppose) completely different from the skill that is in Him, even though it is God-befitting. Then how do the angels in heaven worship Him whom you have placed outside the boundaries of the Godhead and whose glory consists only in skill? And how do we worship Him without blame, even though Holy Scripture warns us that we ought not to serve anyone except Him Who is truly God? For it says, "You shall worship the Lord your God and Him only shall you serve." Yet the holy multitude of angels in particular did not err from what is proper, but they worship the Son and serve Him along with us, acknowledging Him to be God by Nature, and not by learning, as these babblers claim. For they do not perceive (it seems) into what great absurdities they will consequently fall. For in the first place, the Son will admit change and variation as from lesser to greater, even though He Himself says through the Prophet, "Behold, behold I am, and I do not change." The Psalmist too will surely lie in the spirit when crying out to the Son, "But You are the Same." For He awaits, as they say, the Father's working at something, as a Guide and Teacher, so that He may see and imitate. Then how will such a one not appear to advance from ignorance of certain things to knowledge of them, and to turn from worse to better, if we consider that knowledge of any good thing is better than not knowing it?

What art thou saying, thou all-daring? doth the Son receive into Himself the types of the Father's Working, that thereby He may be thought to be God? By learning then will He be God, not by Nature. As in us is (it may be) knowledge and art, so is in Him the Dignity, and He is rather an Artificer of the works of Deity than Very God: yet is He (I suppose) altogether other than the art that is in Him, though it be God-befitting. Him then that has passed forth of the boundaries of the Godhead, and has his glory in the art alone, how do angels in Heaven worship Him, we too worship without blame, albeit the Holy Scripture admonisheth us that we ought not to serve any apart from Him Who is truly God? for it says, Thou shalt worship the Lord thy God and Him only shalt thou serve. Yet the holy multitude of Angels in particular erred not from what is befitting, but they worship the Son and serve Him with us, acknowledging Him to be God by Nature, and not by learning, as those babbling say: for they perceive not (it seems) into how great absurdities they will thence fall. For in the first place the Son will admit change and variation as from the less to the greater, albeit Himself saith through the Prophet, Behold, behold I am, and change not. The Psalmist too will surely lie in the spirit, crying out to the Son, But Thou art the Same. For He awaiteth, as those say, the Father's working at something, as a Guide and Teacher, that He may see and imitate. Then how will not such an one appear to mount up from ignorance of certain things unto knowledge thereof, and to turn from worse to better, if we reckon that knowledge of any thing-good is better than not knowing it?

What further absurdity do we find here? Let those who present God as an Instructor rather than a Father tell us this: Does the Son wait to see His Father's works in ignorance of them, or with complete knowledge of them? If they say He waits even though He knows them, they clearly show that He is doing something entirely pointless, and the Father is engaged in something utterly futile. For the Son, as though ignorant, looks at what He knows perfectly, while the Father tries to teach One who already knows. Who cannot see that such things are extremely absurd? But perhaps they won't say this and will shift to the opposite view instead. They will claim that He must wait for the Father to work in order to learn by watching. But then how does He know all things before they came to be? And how can His words about Himself be true: "Am I a God at hand, says the Lord, and not a God afar off? Shall anything be hidden from Me?" How is it not absurd and ignorant to believe that the Spirit searches and knows the deep things of God, while supposing that the Giver of the Spirit is ignorant of the Father's works and of His own Spirit, falling short in knowledge? Won't the Son eventually cease to be Wisdom if He is completely ignorant and learns by instruction? For He would be a receiver of wisdom rather than Wisdom Itself by physis. Wisdom is what makes things wise, not what is shaped to become wise—just as light is what gives light, not what is shaped to receive light. Therefore He would be something other than the wisdom within Him. First, He would not be Simple but composed of two things. Beyond this, He would also cease to be God—I mean God by physis and essentially. For the Divine physis cannot endure being taught by anyone at all, nor the doubling of composition, since it has as its proper good being both Simple and All-Perfect. And if the Son is not God by physis, how does He both work and do things that belong to God alone? Will they say that merely seeing the Father working is enough for Him to have God-befitting power, and that by this sight alone He attains being God by physis and being able to do such things as the One who shows Him does? Then nothing would prevent many others from being revealed to us as gods, if the Father were willing to show them too the manner of His works. And the excellence of the Father's ousia would consist in learning something additional. For the one who was taught (as they claim) would turn out to have risen to the dignity of the Godhead by physis, saying, "I and My Father are One," and "He who has seen Me has seen the Father."

Next, what additional absurdity is herein beheld? Let them tell us who introduce God as an Instructer rather than a Father, Doth the Son await the sight of His Father's works in ignorance of them, or having most perfect knowledge of them? If then they say that He awaits though He knows them, they clearly shew that He is doing something very superfluous, and the Father practising a most idle thing: for the One, as though ignorant looks at what He knows perfectly, the Other attempts to teach One Who knows: and to whom is it not evident, that such things incur the charge of the extremest absurdity? But perchance they will not say this; but will go over to the opposite alternative. For they will affirm that He awaiteth of necessity the Father working in order to learn by seeing. How then doth He know all things before they were? or how will He be true saying of Himself, Am I a God at hand, saith the Lord, and not a God afar off? Shall ought be hidden from Me? But how is it not absurd and unlearned to believe that the Spirit searcheth and knoweth the deep things of God, and to suppose that the Giver of the Spirit is in ignorance of the works of the Father and of His own Spirit, so as to come short in knowledge? For will not the Son at length lose His being Wisdom, if He be wholly ignorant and receive by learning? for He will be a recipient of wisdom, rather than Wisdom Itself by Nature. For wisdom is that which maketh wise, not that which is formed to become wise, just as light too is that which enlighteneth, not that which is formed to receive light. Therefore is He again other than the wisdom which is in Him, and in the first place He is not Simple, but compounded of two: next besides this, He will also lose the being God, I mean God by Nature and Essentially. For the Divine Nature endureth not the being taught by any at all, nor the duplication of composition, seeing It hath as Its Proper Good the being both Simple and All-Perfection. And if the Son be not God by Nature, how doth He both work and do things befitting God Alone? will they say that it suffices for Him unto God-befitting Power, only to see the Father working, and by the mere sight does He attain to being by Nature God, and to being able to do such things as He That sheweth Him doth? There is therefore nothing to hinder, but that many others too should be manifested to us as gods, if the Father be willing to shew them too the mode of His works, and the excellence of the Father's Essence will consist in learning something over and above. For He that was taught (as those say) is found to have mounted up to the dignity of the God-head by Nature, saying, I and My Father are One, He that hath seen Me hath seen the Father.

Let them consider, then, how many blasphemies they pile up by choosing to think this way, and let them think correctly about the Son as Scripture teaches. For the Son is not a Doer or Wonder-worker, and therefore God, by observing what the Father does, nor by having the Father go before Him in actions. Rather, it is because a certain law of nature (physis) carries Him to the exact likeness of the One who begot Him—though this shines forth and is revealed through the constant likeness of Their works. But let us set the verse before us again, if you will, and examine it with more careful attention. Let us consider precisely what the words mean, and let us now see how we must think about this with proper reverence. Therefore,

Let them weigh then how great a crowd of blasphemies is heaped up by them, from their choosing so to think, and let them think truly of the Son as it is written. For neither by contemplation of what is performed by the Father, nor yet by having Him as antecedent to Himself in actions, is the Son a Doer or Wonder-worker, and by reason hereof God: but because a certain law of Nature carries Him to the Exact Likeness of Him who begat Him, even though it shine forth and is manifested through the unceasing likeness of Their Works. But setting before us again, if you please, the verse, and testing it with more diligent scrutiny, let us consider accurately, what is the force of the words and let us now see how we must think with piety. Therefore,

Truly, truly I say to you, the Son can do nothing by Himself except what He sees the Father doing: for whatever things the Father does, the Son likewise does these same things.

Verily verily I say unto you, The Son can do nothing of Himself but what He seeth the Father do: for what things soever He doeth, these doeth also the Son likewise.

You see how through the exact likeness in His works, He shows Himself like the Father in all things, so that He may be shown to be the heir of His essence also. For since He must necessarily and undeniably be understood as being God by nature, who has equal working with God the Father, the Savior speaks this way. But let no one be troubled when He speaks economically, saying that He can do nothing of Himself but what He sees the Father do. For since He was now clothed in the form of a servant and made man by being united to flesh, He did not make His speech unrestricted, nor did He completely let loose with speech befitting God, but rather used at times by an economy speech that befits both God and man alike. For He was truly both in the same.

Thou seest how through the exact likeness too in the works, He sheweth Himself like in all things to the Father, that thereby He may be shewn to be Heir of His Essence also. For in that He must of necessity and incontrovertibly be conceived of as being God by Nature, Who hath Equal working with God the Father, the Saviour says thus. But let no one be offended, when He says economical, that He can do nothing of Himself but what He seeth the Father do. For in that He was now arrayed in the form of the servant and made Man by being united to flesh, He did not make His discourse free, nor altogether let loose unto God-befitting boldness, but used rather at times by an economy such discourse as befits alike God and Man. For He was really both in the same.

This is one true interpretation, but I think we should explain what's in front of us in another way as well, and engage more carefully with the precise meaning of the passage. The Son (it says) can do nothing of Himself but what He sees the Father do. The word "cannot," or impossibility, is predicated of certain things, or is applied to certain things that exist. When this word is used, we should understand that it doesn't necessarily indicate compulsion or weakness; rather, it often indicates the stability of natures and the unchangeable condition of essences, with respect to what each thing mentioned either is or has been, and what it can accomplish by its physis without change. But let our argument proceed through demonstration as well, if you agree. For instance, when a man says he cannot carry a piece of wood that is perhaps immeasurably large and heavy, he is expressing his innate weakness. But when another person says, "I, being by physis a rational man and born of a father who is by physis rational, cannot do anything on my own and by myself that I do not see belonging to the physis of my parent," the words "I cannot" express the stability of essence and its inability to change into anything other than what it is. For he says, "I cannot by myself be anything other than a rational creature, strengthened by the capacities that accrue to me by physis, for I do not see the power to do otherwise in the physis of my father." In this way, then, you may understand Christ saying, "The Son can do nothing of Himself but what He sees the Father do." For do not (He says) condemn the works of the Son, for He, beholding—as if in His own proper thoughts or natural motions—the ousia of Him who begot Him, does those things and no others that He sees that nature fittingly accomplishing, being unable to undergo anything contrary to His nature by reason of His being from it. Thus, the nature of the Father has the will to show compassion; the Son, seeing this inherent in it, is compassionate as being from Him by physis, unable to be other than what it is. For He has from the Father both the ousia and the good qualities of the ousia—simply and without composition, as God. Therefore He wisely adds to the previous words, "For what things soever He doeth, these doeth also the Son likewise." In these words He is summing up, so to speak, the whole meaning of His being able to do nothing of Himself except what He sees the Father do. But by considering the reason why the Son says these things, you will apply your mind more accurately to what we have said.

And this is one true word, but I think one ought again to explain what is before us in another way too, and to apply more keenly to the accurate meaning of the passage. The Son (it says) can do nothing of Himself but what He seeth the Father do. The word cannot, or impossibility, is predicated of certain things, or is applied to certain of things that are. For this being predicated we say is not indicative at all of necessity, nor of weakness; but often denotes the stability of natures and the immoveable condition of essences, in respect of what each thing mentioned either is or has been, and of what it can effect by nature and without change. But let our argument, if you please go through demonstration also. When for instance a man says that he cannot carry a piece of wood, immeasurable perhaps and heavy, he predicates his innate weakness: but when another says, I being by nature a reasonable man, and born of a father by nature reasonable, cannot do anything my own and of myself, which I do not see belonging to the nature of my parent; the words "I cannot" express the stability of essence, and its inability to change into any thing but what it is. For (says he) I cannot of myself be not a reasonable creature, strengthened by increases accruing to me by nature: for I do not see the power of doing this in the nature of my father. In this way then you may hear Christ saying, The Son can do nothing of Himself but what He seeth the Father do. For do not (saith He) blame the works of the Son: for He beholding, as in His Proper Thoughts or Natural Motions, the Essence of Him That begat Him; what things He seeth That Nature befittingly work, these He doeth and none other, not being able to suffer ought contrary to His Nature, by reason of His being of It. Thus, the Nature of the Father hath the Will to compassionate: the Son seeing this inherent therein, is Compassionate as being of Him by Nature, not being able to be Other than what It is. For He hath of the Father, as Essence, so the good things too of the Essence, simply that is and uncompound as God, therefore He wisely subjoins to the former words, For what things soever He doeth, these doeth also the Son likewise: in these words collecting, so to say, the whole meaning of His being able to do nothing of Himself, but what He seeth the Father do. But by considering the cause why the Son says these things, you will apply your mind more accurately to the things spoken by us.

When Christ showed compassion on the paralytic on the sabbath day, the Jews began trying to persecute Him. But Christ put them to shame by showing that God the Father has mercy on the sabbath day, for He did not think He should prevent things that were working toward our salvation. At the beginning He said, "My Father works until now, and I work." But when they, in their great foolishness, showed they were angry at these things, He adds again, "The Son can do nothing of Himself but what He seeth the Father do: for what things soever He doeth, these doeth also the Son likewise." For since the Father does not refuse to have mercy on the sabbath day, I, seeing that He is completely full of compassion, am therefore Myself also completely compassionate, unable to cut out anew in Myself the ousia of My Father by not appearing and being such as He is by physis. For I completely work what is His, as being of Him.

When then He on the sabbath day was compassionating the paralytic, the Jews began trying to persecute Him: but Christ shames them, shewing that Grod the Father hath mercy on the sabbath day. For He did not think He ought to hinder what things were tending to our salvation. And indeed He said at the beginning, My Father worketh hitherto, and I work. But when they of their great ill-counsel shewed that they were vexed at these things, He subjoins again The Son can do nothing of Himself but what He seeth the Father do: for what things soever He doeth, these doeth also the Son likewise. For since (saith He) the Father refuseth not to have mercy on the sabbath day, I, seeing that He is altogether full of compassion, am therefore Myself too wholly compassionate, not able to cut out anew in Myself the Essence of My Father, through not appearing and being such as He is by Nature. For I wholly work what is His, as being of Him.

But the claim that the Father comes first in the work is not free from the deepest ignorance. For how could He ever begin by Himself and alone, when He has the Son as the operative Power for all things, eternally with Him, the one who makes known His Will regarding anything and His movement toward action regarding anything? But if they ignorantly claim that He waits for the separate operation of the Father for each individual work in order to imitate it equally, let them show us that the Father worked anything separately and by Himself, or what paralytic He healed first in order to give the deed as a pattern to His Son.⁹

But the saying that the Father is antecedent in the work, is not free from the deepest unlearning. For how should He ever of Himself and alone begin, Who has the Son as the operative Power for all things, Eternally with Him, the Exponent of His Will as to ought and of His motion to operation in respect of ought. But if they uninstructedly assert that He awaits the Separate Operation of the Father for each several work, in order to imitate equally, let them shew us that the Father wrought anything separately and of Himself, or what paralytic He having first healed, hath given the deed as a pattern to His Son.⁹

Those who were carelessly blaspheming against Him because of the sabbath, Christ convicts of being foolishly worked up into pointless anger, providing the clearest proof of this by saying that He is loved by His Father. For if the Father completely loves the Son, it is obvious that He loves Him not as one who grieves Him, but rather as one who gladdens Him in what He does and accomplishes. Therefore, they persecute Him in vain when He does not refuse to show mercy on the sabbath, and by this they are again found to be opposing the decrees of God the Father. For they think they should hate the One whom He loves, but it is entirely obvious, I suppose, that He would never have loved Him if He had acted contrary to the Will of His Father and had been accustomed to do whatever He Himself willed by Himself and alone. But since He rightly loves Him, He clearly approves and agrees with the breaking of the sabbath, and shows that there is nothing in it for which God the Lord of the Law might reasonably be angry.

Those who were heedlessly blaspheming against Him by reason of the sabbath, Christ convicts of being foolishly exasperated to empty anger, making most clear proof of the matter by saying that He is loved by His Father. For if the Father wholly loveth the Son, it is plain that He loves Him not as grieving Him, but rather as gladdening Him in what He does and works. Vainly then do they persecute Him Who refuseth not to shew mercy on the sabbath, and hereby again are they found opposing the decrees of God the Father. For they think they ought to hate Him Whom He loves, but it is altogether (I suppose) manifest, that He would never have loved Him if He had gone contrary to the Will of His Father, and been accustomed to do of Himself and Alone whatsoever Himself willed. But since He justly loves, He approves, it is plain, and agrees to the breaking of the sabbath, and shews that it has nothing in respect of which God the Lord of the Law might reasonably be angry.

He necessarily adds this to what came before, and I will explain why. Fathers among us, sometimes overcome by natural affection, bear with their sons who grieve them, and when they see them attempting things against their judgment, they often allow it. For the yearning love implanted in them toward their children is strong, persuading them to overcome all pettiness of soul toward them. But God the Father does not love the Son in this way, He says. For the Son cannot do anything which the Father also does not work by nature, but as having one ousia with Him, He is called by certain physical laws, so to speak, to identical will and power. The Son, He says, does nothing contrary to what is pleasing or fitting to the Father, nor does He presume upon the Father's love, as if He were a lover of novelty in His works and unrestrained. Rather, whatever things He sees the Father doing, as in understanding, all these He performs, restrained by identity of ousia from deviating in anything that is befitting God. For He has no part in change in anything, or variability, for He remains the same unceasingly, as the Psalmist says. The Father again shows the Son what He Himself does, not as though setting before Him things depicted on a tablet, or teaching Him as though He were ignorant (for He knows all things as God), but depicting Himself wholly in the physis of His Offspring, and showing in Him His own natural properties so that from the properties by which the Father Himself is and is manifested, the Son may know what kind and who by nature the One is who begat Him. Therefore Christ says that no one knows who the Son is but the Father, and who the Father is, but the Son. For the accurate knowledge of each is in both, not by learning, but by nature. And God the Father sees the Son in Himself, and the Son again sees the Father in Himself. Therefore He says, I am in the Father and the Father in Me. But "to see" and "to be seen" must here be understood in a divine manner.

Needs does He subjoin this too to the preceding; and wherefore, I will say. Fathers who are among us, sometimes overcome by natural affection, bear with their sons grieving them, and seeing them attempt things against their judgment, they often suffer it. For vehement is the yearning love implanted in them in respect of their children persuading them to overcome all littleness of soul towards them. But not thus (saith He) does God the Father love the Son, for He cannot do anything which He too does not work by Nature, but as having One Essence with Him, He is called by certain Physical laws, so to say, to identical Will and Power. The Son then (saith He) worketh nothing contrary to what is pleasing or fitting to the Father, nor does He vaunt Himself in the love of the Father, as though a lover of novelty in His works and unbridled, but whatsoever things He sees Him doing, as in conception, all these He performeth restrained by Identity of Essence from falling aside in ought that is befitting God. For He hath no part with change in ought, or variableness: for He remaineth the Same unceasingly, as the Psalmist says. The Father again sheweth the Son what He Himself doeth, not as though setting before Him things depicted on a tablet, or teaching Him as though ignorant (for He knoweth all things as God): but depicting Himself wholly in the Nature of His Offspring, and shewing in Him His Own Natural Properties in order that from what Properties Himself is and is manifested, He may know of what kind and Who He is by nature That begat Him. Therefore Christ says, that no man knoweth Who the Son is but the Father, and Who the Father is, but the Son. For the accurate knowledge of each is in Both, not by learning, but by Nature. And God the Father seeth the Son in Himself, the Son again seeth the Father in Himself. Therefore He saith, I am in the Father and, the Father in Me. But "to see" and "to be seen" must here be conceived of after a Divine sort.

Above, the blessed Evangelist says, "The Jews were seeking to kill Jesus, because He was not only breaking the sabbath, but saying also that God was His Father, making Himself Equal with God." He therefore addressed the accusation about the sabbath by showing that the Father Himself worked on the sabbath day, and spent many words on this point. And he tries to teach them that He is in Equality with the Father, even when made Man for our sakes (for this was what the argument still needed), and so He says, "And greater works than these will He shew Him that YE may marvel." And what again does He want to show us by this?

Above the blessed Evangelist says, The Jews were seeking to kill Jesus, because He was not only breaking the sabbath, but saying also that God was His Father, making Himself Equal with God. He therefore put down the accusation respecting the sabbath, by shewing that the Father Himself worked on the sabbath day, and expending many words thereupon: and endeavours to teach them that He is in Equality with the Father, even when made Man for our sakes (for this was what the argument yet lacked), and therefore does He say And greater works than these will He shew Him that YE may marvel. And what again does He will to shew us hereby?

The paralytic, we are told, has been healed—a man who had been sick for thirty-eight years. The power of the One who healed him is truly marvelous, and the authority He displayed is wholly fitting for God. No one in their right mind would blame such a great miracle-worker for saying that He is God, and since He is the Son, equal in all things to the One who begot Him. But since you—He says—are harboring the most wicked and foolish thoughts and are offended because of this mortal body, you need to learn that My authority and power do not stop here. For you will be witnesses, whether you like it or not, to even greater wonders—namely, the resurrection of the dead. And you will be even more astonished when you see power and glory befitting God in Me, the One you now accuse of blasphemy and shamelessly persecute simply for saying, I am the Son of God.

The paralytic (it says) has been healed, which had an infirmity thirty and eight years. And marvellous indeed the Power of Him That healed him, God-befitting exceedingly the Authority. This so great Wonderworker, no one (I suppose) in his senses would blame for saying that He is God, and since He is Son, Equal in all things to Him That begat Him. But since ye (He says) imagining things most wicked and foolish, are offended because of this mortal Body, ye must needs learn that My Authority and Power stop not here: for ye shall be, even though ye will it not, spectators of greater wonders, to wit of the resurrection of the dead, and yet more shall ye be astonished, seeing Power and Glory befitting God, in Me Whom now ye charge with blasphemy and are not ashamed to persecute, for merely saying, I am the Son of God.

But we have already explained at length how God the Father shows His works to the Son.

But how God the Father shews His Works to the Son, we have already said at much length.

See again in these words clear proof of His equality. For He who works equally with respect to reviving the dead, how can He have any inferiority? Or how shall He be of another physis and alien to the Father when He is radiant with the same properties? For the power of quickening, which is in the Father and the Son alike, is a property of the divine ousia. But the Father does not separately and by Himself quicken some, and the Son separately and apart quicken others. For the Son, having in Himself by physis the Father, means that the Father does all things and works all things through the Son. But since the Father has the power of quickening in His own physis, as the Son also has in His, He attributes the power of quickening the dead as though it belongs to each separately.

See again in these words clear proof of His Equality. For He That worketh equally in respect of the reviving of the dead, how can He have inferiority in ought? or how shall He be of another nature and alien to the Father Who is radiant with the Same Properties? For the Power of quickening, which is in the Father alike and the Son, is a Property of the Divine Essence. But the Father doth not again separately and of Himself quicken some, the Son some separately and apart: for the Son having in Himself by Nature the Father, the Father doth all things and worketh all things through the Son. But since the Father hath the Power of quickening in His Own Nature, as also Himself too, He attributes the Power of quickening the dead as though accruing to each separately.

For neither does the Father judge anyone, but has given all judgment to the Son.

22 For neither doth the Father judge any man, but hath committed all judgment unto the Son.

He introduces another God-befitting and marvelous thing, in many ways persuading them that He is God by nature and truly. For to whom else would it be fitting to judge the world, except Him alone who is God over all? The Divine Scriptures also call Him to this, saying in one place, "Arise, O God, judge the earth," and in another, "For God is the Judge; He puts down one and sets up another." But He says that judgment has been given to Him by the Father, not because He lacks authority for this, but economically as Man, teaching that all things are more fittingly referred to the Divine Nature. To this nature He Himself also belongs, not as something external, since He is Word and God, and inherently has authority over all. But insofar as He is made Man—to whom it is said, "What do you have that you did not receive?"—He fittingly acknowledges that He received it.

He introduceth another God-befitting and marvellous thing, in many ways persuading them that He is God by Nature and Verily. For to what other would it befit to judge the world, save Him Alone Who is God over all. Whom too the Divine Scriptures call to this, saying in one place, Arise, O God, judge the earth, in another again, For God is the Judge, He putteth down one and setteth up another. But He says that judgment has been given Him by the Father, not as being without authority hereto, but economically as Man, teaching that all things are more suitably referred to the Divine Nature, whereto Himself too being not external, in that He is Word and God, hath inherently authority over all; but in that He is made Man, to whom it is said, What hast thou that thou didst not receive, He fittingly acknowledges that He received it.

To these things again one of our opponents will say, "Look, the Son clearly declares that He has received judgment from the Father; but He receives (it is obvious) as one not having it. How then will He who gives with authority not be greater and of superior physis than Him who must receive?"

To these things again one of our opponents will say, "Lo, the Son evidently declares that He hath received judgement of the Father; but He receives (it is plain) aa not having. How then will not He That gives with Authority be greater and of Superior Nature to Him Who must needs receive?"

What then do we say to these things? Our prearranged argument has been, I think, skillfully managed, introducing a consideration especially fitting for the time—namely the Incarnation—and most consistent with the economy of the Flesh, when He was called a servant, when He humbled Himself, made in our likeness. But since you seem inclined to proudly dismiss the simpler teachings and to examine them more critically, come then, presenting your objections. Let us first say this: Not always, nor necessarily, sir, does the one who is said to give something impart it to the recipient as though the recipient did not have it, nor is the giver always greater than the receiver. For what will you do when you see the holy Psalmist saying in the Spirit, "Give glory to God"? Shall we conclude that God needs glory, or that we who are commanded to offer Him this are therefore greater than the Creator? But not even you will dare to say this, you who do not shrink from the fear of blasphemies. For the Godhead is full of glory, even though He does not receive it from us. For He who receives as honor what He already has as His own will never be thought inferior to those who offer Him glory as a gift. One may often see that the one who has received something is not inferior to the giver, and that the Father is not therefore of superior physis to His offspring just because He has committed all judgment to Him.

What then do we say to these things? Our prearranged argument has been, I think, not unskilfully managed, introducing a consideration specially befitting the time, to wit of the Incarnation, and most accordant with the economy of the Flesh, when He was called a servant, when He humbled Himself, made in our likeness. But since it seemeth good to thee haughtily to despise the simpler doctrines, and to make more critical examination of them, come then, opposing thy objections, let us first say, Not altogether, nor of necessity, sir, doth he that is said to give anything, impart it to the recipient as though he had it not, nor yet is the giver always greater than the receiver. For what wilt thou do, when thou seest the holy Psalmist saying in the Spirit, Give glory to God? Shall we consider that God is in need of glory, or that we who are commanded to offer Him this, are on this account greater than the Creator? But not even thou wilt dare to say this, who shunnest not the fear of blasphemies. For full of glory is the Godhead, even though It receive it not from us. For He who receives as honour, what He hath of Own, will never bo thought inferior to those who offer Him glory as a gift. One may often see that he who has received anything is not inferior to the giver, and that the Father is not therefore of Superior Nature to His offspring, because He hath committed to Him all judgment.

Next we must consider this too. To judge or to give judgment are operations and acts conceived as properties of essences rather than being truly essences themselves. For when we give judgment we do something, while being in ourselves what we are. But if we grant that judging or giving judgment belongs to the nature of an essence, how can we not be forced to admit, even against our will, that some beings cannot exist at all except as judges, and that their existence completely ceases when the judgment ends? But thinking this way is completely absurd. Judgment, then, is an operation and nothing else. What, then, has the Father entrusted to the Son? By committing all judgment to Him, the Father has not given Him any addition to His own nature, but rather an operation directed toward those who are judged. How then will the Father be greater in this, or of superior nature, by having added anything which was not already in the Son, who says, "All things that the Father has are Mine"?

Next we must consider this too. To judge or to give judgment, are rather operations and acts conceived as properties of essences than themselves truly essences. For we in giving judgment do something, being in ourselves what we are. But if we grant that judging or giving judgment is of the nature of an essence, how must we not needs grant, even against our wills, that some cannot exist at all, except as judges, and that their being wholly ceases together with the termination of the judgment? But so to think, is most absurd. Judgment then is an operation, and nothing else. What then hath the Father committed to the Son? No accession from His Own Nature, in committing all judgment to Him, but rather an operation in respect of them that are judged. How then will He herein be greater, or of Superior Nature, by having added anything which was not in the Son Who saith, All things that the Father hath are Mine?

Here is how we must now understand His giving.

How then He must be conceived of as giving, hear now.

As God the Father, possessing the power to create, creates all things through the Son as through His own power and might, so too, possessing the power to judge, He will accomplish this through the Son as His own righteousness. Just as we might say that fire entrusts burning to the activity that belongs to it by nature—understanding the matter in this way—so by interpreting "has committed" in a reverent manner, we will escape the devil's trap. But if they continue shamelessly insisting that glory is given to Him by the Father through His being revealed as Judge of the earth, let them explain to us how He can still be considered Lord of glory if He was crowned with the honors belonging to this role only in the last times.

As God the Father, having the Power to create, createth all things through the Son, as through His own Power and Might: so having the Power too to judge, He will work this too through the Son, as His Own Righteousness. As though it were said that fire too yielded up burning to the operation that is of itself by nature, the fact taking this direction: so piously interpreting, Hath committed, shall we escape the snare of the devil. But if they persist in shamelessly asserting that glory is added to Him of the Father, through His being manifested Judge of the earth, let them teach us, how He is any longer to be considered Lord of glory, Who in the last times was crowned with the honours hereunto pertaining.

All people should honor the Son in the same way they honor the Father. Anyone who does not honor the Son does not honor the Father who sent Him.

23 That all should honour the Son even as they honour the Father: he that honoureth not the Son honoureth not the Father Which sent Him.

A cause and reason for what has already been described is now clear: the Son ought to be honored in equality and likeness with the Father. If we briefly summarize and recall what came before, you will see clearly the meaning of this passage. He said that God was His Father, making Himself equal with God. Then He began showing that He was of equal strength and skill, saying, "For whatever things He does, these the Son likewise does." That He is both Life and Life-giving by nature, just as is the One who begot Him, He showed plainly by adding, "For as the Father raises up the dead and gives them life, so the Son also gives life to whom He wills." And that He will also be Judge of all, with the Father fully approving and consenting in all things, He declared by saying, "For the Father judges no one, but has committed all judgment to the Son." What then is the reason for these things? What led the Only-Begotten to say all this? It was so that all people, He says, should honor the Son just as they honor the Father. For if He has all things that the Father has, as far as concerns God-befitting dignity, how is it not fitting that He to whom nothing is lacking for identity of ousia should be crowned with equal honors with Him? What then do those who pervert all justice say to this as well, as the Prophet Isaiah says?

A cause and reason of the things already enumerated, is now evident, viz., that the Son ought to be honoured in Equality and likeness with the Father. For recapitulating a little, and carried back to a recollection of the preceding, you will view accurately the force of the passage. He said then that God was His Father, making Himself Equal with God; then again He began shewing that He was of Equal strength and skill, saying, For what things soever He doeth, these doeth also the Son likewise. That He is both Life and Life-giving by Nature, as is He too Who begat Him, He shewed plainly, adding, For as the Father raiseth up the dead and quickeneth them, so the Son too quick-eneth whom He will. But that He will be also Judge of all, the Father in all things co-approving and consenting, He declared, saying, For neither doth the Father judge any man, but hath committed all judgment unto the Son. What then is the cause of these things? what induced the Only-Begotten to say all this? That all men (He saith) should honour the Son even as they honour the Father. For if He hath all things whatever the Father hath, as far as appertains to God-befitting Dignity, how is it not fitting that He to Whom nothing is lacking to Identity of essence should be crowned with equal honours with Him? What then do they say to this too who pervert all equity, as saith the Prophet Isaiah?

If he says that because of the statement "That all men should honour the Son even as they honour the Father," you suppose that one ought to magnify the Son with equal honours as the Father, you do not know that you are going far astray from the truth. For the word "as" does not always introduce equality of actions regarding the things it is attached to, but often indicates a kind of likeness, just as he says the Saviour counsels, saying, "Be therefore merciful as your Father also which is in Heaven is merciful." Shall we then be as merciful as the Father, because of the "as"? And again Christ says to His Father concerning His disciples: "You have loved them as You have loved Me." But we will not grant that the disciples are loved just as the Son, because of the "as." Why then do you multiply words and twist what is said into blasphemy, even though it introduces no requirement on the hearers to honour the Son in equal measure with the Father?

"If (he says) by reason of its being said, That all men should honour the Son even as they honour the Father, ye suppose that one ought to magnify the Son with equal honours with the Father, ye know not that ye are stepping far away from the truth. For the word As does not altogether introduce equality of acts, in respect of those things it is affixed to, but often marks out a kind of likeness, just as (he says) the Saviour counsels, saying, Be ye therefore merciful as your Father also which is in Heaven is merciful. Shall we then be as merciful as the Father, on account of the as? And again Christ says to His Father of His disciples: Thou hast loved them, AS Thou hast loved Me. But we will not grant that the disciples are loved just as the Son, on account of the as. Why then dost thou multiply words, and distort what is said into blasphemy, though it introduces no obligation on the hearers to honour the Son in equal measure with the Father?"

How should we respond to these things? Those who fight against God bark at us with bitter words, but as Paul says, outside are dogs, outside are evil workers, outside the right faith are those who mutilate the flesh. We are children of the truth and children of the light. Therefore we will glorify the Only-Begotten together with God the Father, not with any difference, but in equality of honor and glory, as God of God, and Light of Light, and Life of Life. While excessive investigation into what should be received by faith is not without danger, we must still examine the force of the word "as," so our opponents won't be overconfident in their own ideas. When "as" is applied to things unlike in their physis, it doesn't introduce absolute equality, but rather likeness and resemblance, as you yourselves acknowledged above. But when it's applied to things that are like one another in all respects, it shows equality in all things and similarity and whatever else has the same force as these. For example, if I say the sun in heaven is bright, and silver from the earth is also bright, the physis of these things is different. Suppose a rich man says to his household servants, "Let the silver shine as the sun." In this case we would rightly say that earthly material doesn't reach the same brightness as the sun, but only a certain likeness and resemblance, even though the word "as" is used. But consider Peter and John from among the holy disciples, who fail in neither physis nor piety toward God to be accurately alike. If "as" is applied, with someone saying, "Let John be honored by all, as Peter is," will "as" here be powerless, so that equal honor should not be paid to both? I don't think anyone would say such a thing, for he would see that nothing prevents it.

What then is our answer to these things? With bitter words do the fighters against God bay at us, but without are dogs, as Paul saith, without are evil workers, without the right faith are the concision. For we are sons of the truth and children of the light. Therefore we will glorify the Only-Begotten together with God the Father, not with any difference, but in equality of honour and glory, as God of God, and Light of Light, and Life of Life. And overmuch enquiry into what is to be received as faith, is not without hazard: nevertheless we must test the force of the As, lest our opponents be overwise in their own conceits. When therefore As is applied to things unlike in their nature, it does not wholly introduce absolute equality, but rather likeness and resemblance, as ye yourselves acknowledged above; but when it is applied to things in all respects like to one another, it shews equality in all things and similitude and whatever else is found to have the same force with these. Just as if I say, Bright is the sun in Heaven, bright too is silver which is of the earth, yet is the nature of the things mentioned diverse. Let any of the rich, of the earth, be supposed to say to his household servants, Let the silver shine as the sun. In this case we very justly say that earthly matter attains not to equal brightness with the sun, but to a certain likeness and resemblance, although the word As be used of it. But let Peter and John (suppose) of the holy disciples be brought forward, who both in respect of nature and of piety towards God, fail not of an accurate likeness one to another, let the As be applied, some one saying of them, as here, Let John be honoured by all, even as Peter, will the As here be powerless, so that equal honour ought not to be paid to both? But I do not suppose that any one will say such a thing: for he will see that there is nothing to prevent it.

Following this line of reasoning, when the "as" is applied to both the Father and the Son, why should we hesitate to crown both with equal honors? For He, having considered beforehand as God what was to come, and having carefully observed the envious opposition arising from your ignorance, introduced the "as" not bare and stripped of its proper support, but having first strengthened it with appropriate proofs. He showed in advance that He is God by physis (for He made God His Father). He again demonstrated beforehand that He is both God the Creator and truly Life, and having first presented Himself as fully rejoicing (so to speak) in the attributes of God the Father, He then fittingly adds: "That all men should honor the Son even as they honor the Father too." What objection remains then? What is there to prevent Him, in Whom the properties and excellencies of the Father exist essentially, from attaining an equal degree of honor? For we would be honoring the very physis of God the Father, which shines forth perfectly in the Son. Therefore He continues: "He that honors not the Son honors not the Father which sent Him." For the charge of dishonoring the Son, and the force of blasphemy against Him, will rise up to none other more truly than the Father Himself, Who brought forth the Son, as it were, from the fountain of His own physis, even though He is seen throughout all of Holy Scripture as being eternally with Him.

According to this analogy of idea, when the As is applied to the Father and the Son, why should we shrink from crowning Both with equal honours? For He having considered before, as God, things to come, and having carefully viewed the envious opposition of thine unlearning hath brought in the As, not bare and bereft of the aid befitting it, but having strengthened it beforehand with convenient proofs, and shewn afore that He is God by Nature (for He made God His Father): having again fore-shewn that He is both God the Creator and of a truth Life, and having before introduced Himself, altogether glorying (so to say) in the Attributes of God the Father,—-He afterwards seasonably subjoins That all men should honour the Son even as they honour the Father too. Then what objection still appears, what is there to hinder, that He, in Whom are Essentially the Properties and excellencies of the Father, should attain to an equal degree of honour? for we shall be found honouring the very Nature of God the Father, full well beaming forth in the Son. Wherefore He proceeds, He that honoureth not the Son honoureth not the Father which sent Him. For the charge of dishonouring the Son, and the force of blasphemy against Him, will mount up unto none other more truly than the Father Himself, Who put forth the Son as it were from the Fount of His Own Nature, even though He be seen throughout the whole Holy Scriptures as everlastingly with Him.

Yes, says the opponent, let the charge of dishonoring the Son fall wherever you like, or rather let it reach even to God the Father Himself. For He will be angry, and rightly so, yet not entirely because His very Nature has been insulted in the Son—according to the argument we have just carefully completed—but since He is His Image and Impress, formed most excellently after His Divine and Ineffable ousia, He is rightly angry and will completely transfer the wrong to Himself. For it would indeed be most absurd if someone who insulted the Divine Images should not surely pay the penalty for his sin against the Archetype. Just as someone who has insulted the images of earthly kings is punished as though he had indeed transgressed against the ruler himself. And in the same way we shall find it decreed by God concerning ourselves also, for Whoever sheds man's blood, for his blood shall he be poured forth, because in the Image of God He made man. So do you see very clearly from this, he says, that if the Image is wronged—and not the Divine Nature itself—God the Father still deems it right to be angry? In this way then, let what Christ said be understood and applied: He that honors not the Son, neither does he honor the Father.

"Yea (saith the opponent) let the charge from dishonouring the Son go to whatsoever you please, or rather let it reach even unto God the Father Himself. For He will be angry, and that with reason, yet not wholly so, as though His Very Nature were insulted in the Son, according to our just now carefully finished argument, but since He is His Image and Impress, formed most excellently after His Divine and Ineffable Essence, He is with reason angry, and will wholly transfer the wrong to Himself. For it were indeed most absurd, that he who insulted the Divine Impresses, should not surely pay the penalty of his sin against the Archetype. Just as he who has in-suited the images of earthly kings, is punished as having indeed transgressed against the ruler himself. And in like manner shall we find it decreed by God in respect of ourselves also: for Whoso (saith He) sheddeth man's blood, for his blood shall he be poured forth: because in the Image of God He made man. Seest thou then hereby very clearly (saith he) that if the Image be wronged, and not altogether the Divine Nature, God the Father deems it right to be angry? In this way then let that which is said by Christ be conceived of and adapted, He that honoureth not the Son, neither doth he honour the Father."

Shall the Only Begotten then be classed with us as outside the ousia of the Father? How then will He still be God by nature, if He slips completely out of the bounds of the Godhead and exists in some nature of His own that is different from the one the Father is in? And it seems we do wrong in bringing the order of the Holy Trinity into one reckoning of Godhead. We ought, we really ought, to worship the Father as God, to grant some glory of their own to the Son and the Spirit, separating them into different natures and defining separately for each the mode of His existence. Yet the Divine Scriptures declare to us One God, placing with the Father the Son and the Spirit, so that through their essential and exact sameness the Holy Trinity is brought into one reckoning of Godhead. The Only-Begotten is not then alien from the nature of the One who begot Him, but neither will He be understood as Son in truth if He did not beam forth from the ousia of the Father (for this and nothing else is the definition and mode of true sonship in all cases). But if there is no Son, God's being Father will be completely taken away as well. How then will Paul be speaking the truth when he says of Him, from whom every family in heaven and earth is named? For if He has not begotten from Himself in a God-befitting manner the Son, how shall the beginning of Fatherhood be in Him, extending by imitation to those who are in heaven and earth? But God is in truth Father. Therefore the Only-Begotten is by nature Son, and is certainly within the bounds of the Divinity. For God will be begotten of God just as man is begotten of man (for example), and the nature of God the Father, which transcends all things, will not err by bearing fruit unfitting to it.

Shall then the Only Begotten be classed with us as external to the Essence of the Father? how then will He yet be God by Nature, if He altogether slip out of the bounds of the Godhead, situate in some nature of his own and of other sort than that wherein the Father is? and we do wrong, it seems, in bringing into one count of Godhead, the order of the Holy Trinity. We ought, we ought at length to worship the Father as God, to impart some glory of Their Own to the Son and the Spirit, severing them as it were into different natures, and defining severally to Each the mode of His Existence. Yet do the Divine Scriptures declare unto us One God, classing with the Father the Son and the Spirit, so that through Their Essential and exact sameness the Holy Trinity is brought unto one count of Godhead. The Only-Begotten is not then alien from the Nature of Him who begat Him, but neither will He be a whit conceived of as Son in truth, if He beamed not forth from the Essence of the Father (for this and no other is the definition and mode of true son ship in all) but if there be no Son, God's being Father will be wholly taken away too. How then will Paul be true in saying of Him, Of Whom every family in Heaven and earth is named? For if He have not begotten of Himself in God-befitting manner the Son, how shall the beginning of Fatherhood be in Him, going through in imitation to those who are in Heaven and earth? But God is in truth Father: the Only-Begotten therefore is by Nature Son, and is of a surety within the bounds of the Divinity. For God will be begotten of God even as man (for example) of man, and the Nature of God the Father, Which transcends all things, will not err by bearing fruit not befitting It.

But since some blasphemously and foolishly say that it is not the physis of God the Father that is insulted in the Son when He does not receive due honor from anyone, but that the Father is reasonably and rightly angry at His own Image being dishonored in Him, we must ask them in what sense they understand the Son to be and be called the Image of the Father. Better yet, let us anticipate their explanation and determine beforehand the nature of the Image according to sound reasoning, for this way the result of our investigation will be clear and more distinct. Therefore, one and the first type of image is that of sameness of nature in properties that are exactly alike, as Abel is of Adam, or Isaac of Abraham. The second type consists in likeness of imprint and accurate impression of form, as the king's depiction in wood or made in any other way, most excellently and skillfully, in relation to him. Another image is understood in respect to habits and manners and conduct and inclination toward either good or bad—for instance, it may be said that the one who does good is like Paul, while the one who does not is like Cain (for being equally good or bad produces likeness to either one, and reasonably confers it). Another form of image is that of dignity and honor and glory and excellence, as when one person, for instance, succeeds another in a command and does all things with the authority that belongs to and befits him. An image in yet another sense relates to any quality or quantity of a thing, and its outline and proportion—for we must speak briefly.

But since some blasphemously and foolishly say, that it is not the Nature of God the Father That is insulted in the Son, when He does not receive due honour from any, but that He is angry reasonably and rightly, at His Own Image being dishonoured in Him; we must ask them in what sense they would have the Son be and be called the Image of the Father. Yea rather let us forestalling their account, determine beforehand the Nature of the Image, according to legitimate reasoning: for so will the result of our enquiries be clear and more distinct. Therefore one and the first mode of image is that of sameness of nature in properties exactly alike, as Abel of Adam, or Isaac of Abraham: the second again is that consisting in likeness of impress, and accurate impression of form, as the King's delineation in wood, or made in any other way, most excellently and skilfully, as respects him. Another image again is taken in respect of habits and manners, and conversation and inclination to either good or bad, as for instance it may be said that the well-doer is like Paul, him that is not so like Cain (for the being equally good or bad, works likeness with either, and with reason confers it) Another form of image is, that of dignity and honour and glory and excellence, as when one for instance succeeds another in a command, and does all things with the authority which belongs to and becomes him. An image in another sense, is in respect of any either quality or quantity of a thing, and its outline and proportion: for we must speak briefly.

Let the most careful investigators of the Divine Image teach us whether they think we should attribute to the Only-Begotten the Essential and Natural Likeness, and thus say that the Only-Begotten Word proceeding from the Father is an Image of Him in the same sense that Abel is of Adam, who retained in himself the whole physis of his parent and bore the full account of human physis? Or will they be troubled by this, compelled to confess the Son truly God of God by physis, and turning aside as is their custom to fight against the truth, move to the second kind of image, which is understood to exist in mere form, impress, and outline? But I suppose they will shrink from saying this. For no one, even if he is a great talker, will suppose that the Godhead can be measured in terms of size, or bounded by outline, or defined by impress, or that the Unembodied will fully experience what belongs to bodies. Do they say then that He is conformed to Him in respect of manners and habits and will, and are they not ashamed to clothe Him in this image? For how is He yet to be understood as God by physis, who has Likeness to Him in will only, but has another Being separately of Himself? For they will surely acknowledge that He subsists. Then what does He have that is more than the creature? For shall we not believe that the angels themselves hasten to perform the Divine Will, who are by physis other than God? But what about when this is understood as belonging to us too? For does not the Only-Begotten teach us foolishly to jump at things above our physis and to aim at impossibilities, saying, Be merciful, as your Father also who is in Heaven is merciful? For this would undoubtedly be to say that we ought to gain the likeness of the Father by identity of will. And Paul too was an imitator of Christ, who is (as they babble) the Image of the Father in will only. But they will shift their ground (I suppose) from these miserable ideas, and as though thinking something greater and better, will surely say this: "The Only-Begotten is the Image of God the Father in respect of identity of will, in respect of God-befitting Dignity and Glory and Power, in respect of Operation in creation and working miracles, in respect of reigning and ruling over all, in respect of judging and being worshipped by angels and men and in short by all creation. By all these He showing us the Father in Himself says that He is not of His prosopon, but is the Impress of His prosopon." Therefore, as we said just now, the Son is none of these by physis, but is altogether separate from all of them according at least to your most foolish reasoning, and is neither Very God, nor Son, nor King, nor Lord, nor Creator, nor Mighty, nor in respect of His own Will is He by physis Good: but in boasts solely and only of what is God-befitting is He seen. And as is the application of colors to paintings on tablets, beautifying them by the variety to the eye, but having nothing true: so as to the Son too, the beauty of the Excellencies of God the Father adorns Him with bare names only, but is as it were applied from outside like certain colors: indeed the Divine physis is outlined in Him and appears in bare type.

Let then the most critical investigators of the Divine Image teach us, whether they think one ought to attribute to the Only-Begotten the Essential and Natural Likeness, and thus say that the Only-Begotten Word proceeding from the Father is an Image of Him in the same sense as Abel is of Adam, who retained in himself the whole nature of his parent, and bore the count of human nature all-complete? or will they be vexed at this, compelled to confess the Son truly God of God by Nature, and turning aside according to their custom to fight against the truth, advance to the second kind of image, which is conceived to exist in mere form, impress and outline? But I suppose they will shrink from saying this. For no one, even if he be a very prater, will suppose that the Godhead can be estimated in respect of size, or circumscribed by outline, or meted by impress, or that the Unembodied will wholly undergo what belongs to bodies. Do they say then that He is conformed to Him in respect of manners and habits and will, and are they not ashamed to dress Him in this image? for how is He yet to be conceived of as God by Nature, Who has Likeness to Him in will only, but has another Being separately of Himself? For they will surely acknowledge that He subsists. Then what is there in Him more than in the creature? For shall we not believe that the angels themselves hasten to perform the Divine Will, who are by nature other than God? But what, when this is conceived of as belonging to us too? for does not the Only-Begotten teach us foolishly to jump at things above our nature, and to aim at impossibilities, saying, Be ye merciful, as your Father also which is in Heaven is merciful? For this were undoubtedly to say that we ought to gain the likeness of the Father by identity of will. And Paul too was an imitator of Christ, of the (as they babbling say) Image of the Father in will only. But they will shift their ground (I suppose) from these miserable conceptions, and as though thinking something greater and better, will surely say this, "The Only-Begotten is the Image of God the Father, in respect of identity of will, in respect of God-befitting Dignity and Glory and Power, in respect of Operation in creation and working miracles, in respect of reigning and ruling over all, in respect of judging and being worshipped by angels and men and in short by all creation. By all these He shewing us the Father in Himself, says that He is not of His Person, but is the Impress of His Person." Therefore as we said just now, the Son is none of these by nature, but is altogether separate from all of them according at least to your most foolish reasoning, and is neither Very God, nor Son, nor King, nor Lord, nor Creator, nor Mighty, nor in respect of His own "Will is He by Nature Good: but in boasts solely and only of what is God-befitting is He seen. And as is the application of tints to paintings on tablets, beautifying them by the variety to the eye, but having nothing true: so as to the Son too, the beauty of the Excellencies of God the Father decks Him around with bare names only, but is as it were applied from without like certain tints: yea rather the Divine Nature is outlined in Him, and appears in bare type.

Next, how will you not be shown to be fighting directly against all the holy Scriptures, so that you may justly hear, "You stiffnecked and uncircumcised in heart and ears, you are always resisting the Holy Spirit: as your fathers did, so do you too"? For when do they not call the Son truly God, or when do they declare Him to be from the ousia of His Father? Which of them has dared to say that He is by physis neither Creator nor King nor Almighty nor worthy to be worshipped? The divine Psalmist says concerning the Only-Begotten Himself, "Your Throne, O God, is for ever and ever." Thomas, the most wise disciple, likewise calls Him both God and Lord. He is called Almighty and Creator by every voice of the saints, and as having—not according to you—the dignity from outside, but as being by physis what He is said to be, and therefore He is worshipped both by the holy angels and by us, even though the divine Scripture says that we ought to worship none other save the Lord God alone.

Next, how will ye not be shewn to be fighting outright with all the holy Scriptures, that ye may with justice hear, Ye stiffnecked and uncircumcised in heart and ears, YE are always resisting the Holy Ghost: as your fathers did, so do YE too, for when do they not call the Son Very God, or when do they bear Him forth from the Essence of His Father? which of them has dared to say that He is by Nature neither Creator nor King nor Almighty nor to be worshipped? For the Divine Psalmist says as to the Only-Begotten Himself, Thy Throne, O God, is for ever and ever: Thomas again the most wise disciple in like wise calls Him God alike and Lord. He is called Almighty and Creator by every voice of saint, and as having not according to you the Dignity from without, but as being by Nature what He is said to be, and therefore is He worshipped both by the holy Angels and by us, albeit the Divine Scripture says that we ought to worship none other, save the Lord God Alone.

If they believe that the dignity befitting God in Him is something acquired and given, and they think they should worship such a one, let them understand that they are worshiping the creature rather than the Creator, and making for themselves a new and different God, rather than acknowledging Him who truly is God by physis. But if, while saying that the Son is external to the ousia of God the Father, they still acknowledge Him to be Son and Very God and King and Lord and Creator, and to have essentially in Himself the properties and excellencies of the Father, let them see where the reasoning of those who think this way will lead. For nothing at all will be found to be certain about faith in the Divine Nature, since the physis of created things would then also be capable of being whatever it is conceived to be. For it has been proved according to the extremely weak reasoning of our opponents that the Only-Begotten, while not being of the Divine Nature, nevertheless truly has Its excellencies in Himself. Who will not shudder at merely hearing the blasphemy of these doctrines? For everything is now overturned when the Nature that is above all things descends so as to be classified with created things, and creation itself unreasonably rises up to the measure above it, which was not designed for it.

If then they hold that the God-befitting Dignity in Him is acquired and given, and think that they ought to worship such an one, let them know that they are worshipping the creature rather than the Creator, and making out to themselves a new and fresh God, rather than acknowledging Him Who is really so by Nature. But if while they say that the Son is external to the Essence of God the Father, they yet acknowledge Him to be Son and Very God and King and Lord and Creator, and to have Essentially in Himself the Properties and Excellencies of the Father, let them see whither there is risk that the end of those who thus think will be. For nothing at all will be found of sure faith in the Divine Nature, since the nature of things originate also is now capable of being whatever It is conceived to be. For it has been proved according to the most feeble reasoning of our opponents, that the Only-Begotten not being of the Divine Nature, hath yet truly in Himself Its Excellencies. Who will not shudder at the mere hearing the blasphemy of the doctrines? For all things are now overturned, when the Nature That is above all things descendeth so as to be classed with things originate, and the creation itself contrary to reason springs up to the measure above it, and not designed for it.

Therefore let us swim away from the absurdity of such doctrines, as from a ship sinking in the sea, and hasten to the Truth as to a secure and calm harbor. Let us acknowledge the Son to be the Image of God the Father, not plastered over, so to speak, with perishable honors, nor merely adorned with God-befitting titles, but Essentially Exact according to the likeness of His Father, and unchangeably being by physis what He who begat Him is understood to be—namely, Very God of God in truth, Almighty, Creator, Glorified, Good, to be worshipped, and whatever else may be added to the things listed as befitting God. For then, showing Him to be Like in all things to God the Father, we shall also show Him to be true when we say that if anyone will not honor the Son, neither does he honor the Father who has sent Him. For this was the origin of our inquiry and the test of the things we have just now investigated.

Therefore let us swimming away from the absurdity of such doctrines, as from a ship sinking in the sea, hasten to the Truth, as to a secure and unruffled haven, and let us ackowledge the Son to be the Image of God the Father, not plaistered over so to say with perishable honours, nor adorned merely with God-befitting titles, but Essentially Exact according to the likeness of His Father, and unalterably being by Nature That which He That begat Him is conceived to be, to wit Very God of God in truth, Almighty, Creator, Glorified, Good, to be worshipped, and whatever may be added to the things enumerated as befitting God. For then shewing Him to be Like in all things to God the Father, we shall also shew Him true, in saying that if any will not honour the Son, neither doth he honour the Father Which hath sent Him: for as to this our enquiry and the test of the things just now investigated had its origin.

Truly, truly I say to you, whoever hears My Word and believes in Him who sent Me has eternal life, and does not come into judgment, but has passed from death to life.

24 Verily verily I say unto you, he that heareth My Word and believeth on Him That sent Me, hath everlasting Life, and cometh not into condemnation, but is passed from death unto life.

Having now sufficiently proved by what he has said before that the miserable Jews sin not only against the Son by daring to criticize the things he says or does among them in his teaching, but also unknowingly transgress against the Father himself, and having, as far as the force of his words allows, wrapped their overconfidence in fear and persuaded them to live more devoutly in hope of things to come, he finally draws them toward obedience. And he skillfully shaped his words to this purpose once again. For since he knew that the Jews were still sick with unbelief and still offended at him, he again directs their faith back to the person of God the Father—not to exclude himself, but because he is honored in the Father as well by reason of identity of ousia. For he declares that those who believe will not only share in eternal life but will also escape the danger of condemnation by being justified, thus presenting fear mixed with hope. For in this way he could make his message more powerful and more convincing to his hearers.

Having now proved sufficiently by the foregoing, that the miserable Jews sin not against the Son only, by daring to find fault with the things which He says or does among them in His teaching, but do also ignorantly transgress against the Father Himself, and having as far as pertains to the force of what has been said, wrapped about their over-confidence with fear, and persuaded them to live more religiously in hope of things to come, He at length snares them to obedience. And not unskilfully again did He frame His speech to this end. For since He knew that the Jews were still diseased, and yet offended concerning Him, He again brings back their faith to the Person of God the Father, not as excluding Himself, but as honoured in the Father too by reason of Identity of Essence. For He affirms that they who believe shall not only be partakers of eternal life, but also shall escape the peril of the condemnation, being justified, that is: holding forth fear mixed with hope. For thus could He make His discourse more efficacious and more demonstrative to the hearers.

Having said that believers shall pass from death to life, He introduces Himself as the one who performs the promise and accomplishes the whole thing. He is partly hinting to the Jews that the power shown in the case of the paralytic is truly marvelous, but that the Son will be revealed as one who does even more glorious works, driving away from human bodies not only sickness and the weaknesses of diseases, but also overthrowing death and the heavily pressing corruption (for this is what was said a little before: "The Father loves the Son and shows Him all things that He Himself does, and greater works than these will He show Him, that you may marvel," for the greater wonder is shown in the raising of the dead). He is also partly preparing the way for what would probably frighten the hearers to no small degree. For He plainly declares that He will raise the dead and will bring the creation to judgment, so that through the expectation of one day being brought before Him and giving account of everything, they might be found less bold in their daring to persecute Him, and might receive the word of teaching and guidance more eagerly.

Having said that believers shall pass from death to life, He introduces Himself as Performer of the promise, and Accomplisher of the whole thing, partly hinting to the Jews, that marvellous in truth is the Power shewn in the case of the paralytic, but that the Son will be revealed as a Worker of things yet more glorious, driving away from the bodies of men not only sickness and the infirmities of diseases, but also overthrowing death and the heavily-pressing corruption (for this was what was said a little before, The Father loveth the Son and sheweth Him all things that Himself doeth and greater works than these will He shew Him, that YE may marvel; for the greater wonder is shewn in the raising of the dead), partly also preparing the way for that which would probably in no slight degree affright the hearers. For He plainly declares that He will raise the dead, and will bring the creature to judgment, that through the expectation of one day being brought before Him and giving account of everything, they might be found more backward in their daring to persecute Him, and might receive more zealously the word of teaching and guidance.

The chapter aims at and points toward these things, but we must now explain the words themselves. The common interpretation seems to be that a time will come when the dead will hear the voice of the one who raises them. People suppose this time is already present, either when Lazarus, for example, hears the Savior's voice, or when referring to the dead as those not yet called through faith to eternal life, who will certainly attain it by receiving the Savior's teaching. This way of understanding it does appear plausible, but it is not at all accurate. Therefore, by carefully considering the meaning of the words again, we will assign a more suitable interpretation and explain the passage this way:

To these things then the aim of the chapter looks and tends: but we must now explain the words. The common account then is (as it seems) that the time will come, when the dead shall hear the Voice of Him That raiseth them: and they suppose that it is now too no less present, either as when Lazarus for instance is to hear the Voice of the Saviour, or as saying that the dead are those not yet called through faith unto eternal life, who will surely attain unto it, by having received the doctrine of the Saviour. And this method of considering it does indeed preserve a plausible appearance, but accuracy not at all. Wherefore ruminating again the force of the words, we will affix a more suitable sense, and thus open the reading:

By the words at the beginning, He means the time of the resurrection, in which He teaches through the word of the Judge that those who sleep shall rise again to give account for their life in the world. As I said before, He devises the fear arising from this as a bridle to persuade them to live excellently and wisely. By the closing words He shows that the proper time of believing has now come, and He also says that everlasting life will be the reward of obedience. He is all but declaring: You shall all come to judgment, sirs, that is at the time of the Resurrection, but if it seems bitter to you to be punished and to undergo endless penalties at the hand of the offended Judge, do not let the time of obedience pass by. Instead, lay hold of it while it is still present and hasten to attain everlasting life.

Verily verily I say unto you, the hour is coming and now is, when the dead shall hear the Voice of the Son of God; the hour again that is, when they that hear shall live. By the words then in the beginning, He means the time of the resurrection, wherein He teaches through the word of the Judge that they that sleep shall rise again to answer for their life in the world, that as I said before, devising the fear thence arising as a bridle, He might persuade them to live full excellently and wisely: by the closing words He shews that the due time of believing is now come, but also says that everlasting life will be the reward of obedience: all but declaring, Ye shall all come to judgement, sirs, that is at the time of the Resurrection, but if it seem bitter to you to be punished, and to undergo endless penalties at the hand of the offended Judge, suffer not the time of obedience to pass by, but laying hold of it while yet present, haste ye to attain to everlasting life.

For just as the Father has life in Himself, so He gave to the Son also to have life in Himself, and gave Him authority to execute judgment as well, because He is the Son of Man.

26, 27 For as the Father hath life in Himself, so gave He to the Son too to have life in Himself, and gave Him authority to execute judgment also because He is the Son of Man.

Notice once more the economy in these words, so that you may marvel at how they are expressed and not bring destruction upon yourself by taking offense through ignorance. For the Only-Begotten, being human with respect to the physis of His Body, and appearing as one of us while still on earth in the flesh, repeatedly instructed the Jews in matters of salvation, clothing Himself with the glory of two things befitting God. For He clearly stated that He would both raise the dead and set them at His judgment seat to be judged. But it was highly likely that His hearers would be upset by this, rightly accusing Him because He said that God was His Father, making Himself equal with God. Therefore, having mixed language fitting to human nature with the authority and splendor befitting God, He softens the force of their anger, speaking more modestly and humbly than was necessary: For as the Father has life in Himself, so has He given to the Son too to have life in Himself. Do not be amazed (He says) if I, Who am now like you and am seen as a human being, promise to raise the dead and threaten to bring them to judgment: the Father has given Me power to give life, He has given Me authority to judge. But when He had thus healed the easily offended ear of the Jews, He also takes careful measures for the benefit of what follows, and immediately explaining why He says that He has received it, He points out that human nature has nothing of itself, saying, Because He is the Son of Man.

Observe again the economy in these words, that thou mayest marvel at the form of expression and not, by falling into offence thereat from ignorance, bring upon thyself perdition. For the Only-Begotten, being Man in respect of the nature of His Body, and seen as one of us while yet upon the earth with flesh, manifoldly instructing the Jews in matters pertaining to salvation, clothed Himself with the glory of two God-befitting things. For He clearly affirmed, that He would both raise the dead, and set them at His Judgement-seat to be judged. But it was extremely likely that the hearers would be vexed at this, accusing Him with reason, because He said that God was His Father, making Himself equal with God. Having mingled therefore with God-befitting Authority and Splendour language befitting the human nature, He beguiles the weight of their wrath, saying more modestly and lowlily than was necessary, For as the Father hath life in Himself, so hath He given to the Son too to have life in Himself. Marvel not (saith He) if I, Who am now as you, and am seen as a Man, promise to raise the dead, and threaten to bring them to judgement: the Father hath given Me Power to quicken, He hath given Me to judge with authority. But when He had hereby healed the readily-slipping ear of the Jews, He bestows zealous care for the profit too of what follows, and immediately explaining why He says that He hath received it, He alleges that human nature hath nothing of itself, saying, Because He is the Son of Man.

Since we spent considerable time discussing this at the beginning of the book when examining the words "In Him was Life," I think it would be redundant to explain now that the Only Begotten is also Life by nature—not a partaker of life from another—and that He gives life just as the Father does.

For that the Only Begotten is also Life by Nature, and not a partaker of life from another, and so quickeneth as doth the Father, I think it superfluous to say now, since no small discourse was expended hereupon in the beginning of the book, upon the words, In Him was Life.

Do not be amazed at this, for the hour is coming when all who are in the graves will hear His voice and will come out. Those who have done good will rise to the resurrection of life, and those who have done evil will rise to the resurrection of judgment.

28, 29 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His Voice and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of doom.

He signifies by these words the time of the resurrection of all, when, as the divine Paul wrote to us, the Lord Himself shall descend from heaven with a summons, with the voice of the Archangel, with the trumpet of God, to judge the world in righteousness and render to every person according to their works. Therefore, by repeating the same things, He guides the most unlearned understanding of the Jews so they can clearly grasp that He will accomplish greater deeds than those concerning the paralytic, and that He will be revealed as Judge of the world. By usefully contrasting the healing of one sick person with the resurrection of the dead, He shows that the work which undoes death and destroys the corruption of all is greater and more noteworthy. Reasonably and necessarily, then, regarding the lesser miracle, He says, Marvel not at this. Let us not at all suppose that by these words He means to criticize the glory of His own works or to command His hearers that they should not consider worthy of wonder those things at which one may reasonably wonder. Rather, He wants those who were astonished at that healing to know and believe that what they had witnessed was still a small matter worthy of wonder. For by a word and a God-befitting work, He raises not only the sick from minor diseases but also those who have already been submerged by death and overcome by invincible corruption. Therefore, introducing the greater work, He says, The hour is coming in which all that are in their graves shall hear His Voice. For He who by a Word brought into being things that were not—how could He not be able to restore to being that which was already created? For in this way each will be the effect of the same work and the glorious production of one Authority. And He profitably adds that they shall come forth from their graves: those held by base deeds and who lived in wickedness will undergo endless punishment, while those illustrious in virtue will receive the reward of their godliness, eternal life. At the same time, as we said above, He presents Himself as the One who distributes what belongs to each through these words of His, and He persuades them either through fear of suffering dreadful punishments to abandon evil and hasten to choose to live more soberly, or, pricked with some kind of desire for eternal life, to make more zealous and eager progress toward good.

He signifies by these words the time of the resurrection of all, when, as the Divine Paul wrote to us, The Lord Himself shall descend from heaven with a summons, with the voice of the Archangel, with the trump of God, to judge the world in righteousness, and render to every man according to his works. He leads therefore by repetition of the same things the most unlearned understanding of the Jews, to be able clearly to understand, that He will be a Worker of greater deeds than those in which the paralytic was concerned, and that He will be revealed as a Judge of the world: and by profitably contrasting the healing of one sick person with the resurrection of the dead, He shews that greater and more noteworthy is the operation that undoes death and destroys the corruption of all, and reasonably and of necessity says, in respect of the lesser miracle, Marvel not at this. And let us not at all suppose that by these words He means to find fault with the glory of His own works, or to enjoin the hearers that they ought not to hold worthy of wonder, those things whereat one may reasonably wonder, but He wishes those who were astonished at that to know and believe that the subject of wonder as yet was small. For He raiseth by a word and God-befitting Operation not only the sick from little diseases, but those also who have been already submerged by death and overcome by invincible corruption. And hence introducing the greater, He says, The hour is coming in which all that are in their graves shall hear His Voice. For He who by a Word brought into being things that were not, how should He not be able to win back into being that which was already created? For thus each will be the effect of the same Operation, and the glorious production of one Authority. And profitably does He subjoin that they shall come forth of their graves, they that were holden of base deeds and that lived in wickedness to undergo endless punishment, the illustrious in virtue to receive the reward of their religiousness, eternal life: at once (as we said above) introducing Himself as the Dispenser of what belongs to each, in these words of His; and persuading them, either from fear of suffering dreadful punishments, to forego evil and to hasten to elect to live more soberly, or pricked with desire after some sort for eternal life, make more zealous and eager haste after good.

I can do nothing by myself: as I hear, I judge, and my judgment is just, because I do not seek my own will, but the will of the Father who sent me.

30 I can of Mine Own Self do nothing: as I hear, I judge, and My Judgment is just, because 1 seek not Mine Own Will, but the Will of the Father Which sent Me.

Give more careful attention again to what is said, and receive the force of its meaning with understanding. For the Jews did not know the deep mystery of the incarnation, nor did they acknowledge the Word of God dwelling in the temple of the Virgin. They were often stirred up by zeal that was misguided and not according to knowledge, as Paul says, to savage behavior and fierce anger. Indeed, they were attempting to stone Him because He, being a Man, was making Himself God, and again because He said that God was His Father, making Himself equal with God. But since they were so dull in understanding and utterly unable to endure words befitting God, and both thought and spoke poorly of Him, the Savior acts the child with them by way of economy and made His explanation a mixed one. He neither completely abandoned words befitting God nor altogether rejected human language. Instead, having said something worthy of His divine authority, He immediately restrains the untrained mind of His hearers by bringing in something human as well. And again, having said something human because of the economy, He does not allow what belongs to Him to be seen only in a lowly state, often showing by His superhuman power and words that He is by physis God. You will find this same kind of approach now in the passage presently before us. For what did He say before? "For as the Father raises up the dead and gives them life, so the Son also gives life to whom He will." And next again, "For the hour is coming in which all that are in their graves shall hear His voice." And besides this, that they shall also come forth to be judged and to receive their reward according to their works. But He who says He can give life to whom He will, and in the same manner as the Father—how can He not be understood as clothed with power befitting God? He who openly says that He will be Judge of all—how can He not justly terrify those who think that He is merely a man? For it was likely that they, being Hebrews and instructed in the Sacred Writings, should not be entirely ignorant that God will be Judge of the world, since they too often sang, "Arise, O God, judge the earth," and again, "For God is the Judge."

Give more exact heed again to the things said, and receive the force of its thought with intelligence. For the Jews not knowing the deep Mystery of the economy of flesh, nor yet acknowledging the Word of God indwelling in the Temple of the Virgin, were often excited by zeal, mistaken and not according to knowledge, as Paul saith, to savageness of manners and fierce anger: and indeed were attempting to stone Him, for that He, being a Man, was making Himself God, and again because He said that God was His Father, making Himself Equal with God. But since they were thus hard of understanding and utterly unable to endure God-befitting words, but both thought and spake meanly of Him, the Saviour by an economy acts the child with them, and made His explanation a mixed one, neither wholly foregoing words befitting God, nor altogether rejecting human language: but having said something worthy of His Divine Authority, He forthwith represses the untutored mind of the hearers, by bringing in something human also; and again having said something human by reason of the economy, He suffers not what belongs to Him to be seen in mean estate only, shewing often by His Superhuman Might and Words that He is by Nature God. Some such contrivance will you find now too in the passage at present before us. For what did He say before? For as the Father raiseth up the dead and quickeneth them, so the Son too quickeneth whom He will, next again, For the hour is coming in the which all that are in their graves shall hear His Voice; and besides, that they shall also come forth to be judged and to receive their reward according to their works. But He That saith He can quicken whom He will, and in like manner as the Father: how shall He not be conceived of as clothed with Might befitting God? He Who openly says that He will be Judge of all, how shall He not with justice terrify those who deem that He is yet bare Man? For it was like that they being Hebrews and instructed in the Sacred Writings, should not be entirely ignorant that God should be Judge of the world, since they too sang often, Arise, O God, judge the earth, and again, For God is the Judge.

Since He knew that the ignorant people of the Jews were troubled by these things, He removes their habitual anger by speaking in more human terms: "I can of Mine Own self do nothing: as I hear, I judge." So on the surface level, one could say He mocks the understanding of the Jews. For the way He speaks gives the impression of a kind of weakness and of authority that is not completely free. But this is not the truth, since the Son, being equal in all things to the Father, possesses by physis the same operation and authority with respect to all things. But when He says that He can do nothing of Himself, but judges as He hears, He is once again showing Himself equal in mind and power to God the Father in a different way.

Since then He knew that the ignorant people of the Jews were vexed at these things, He rids them of their accustomed anger by saying in more human language, I can of Mine Own self do nothing: as I hear, I judge. As far then as one can say, taking the words superficially, He derides the understanding of the Jews. For the form of expression gives the idea of a sort of weakness, and of authority not altogether free; but it is not so in truth, since the Son being Equal in all things to the Father, hath by Nature the same Operation and Authority in respect to all things. But He saith that He can do nothing of Himself, but as He heareth, so He judgeth: in another way again shewing Himself Equal in Mind and Power to God the Father.

The Father cannot be thought of as doing anything without the Son, alone and by Himself, since He has the Son as His Might and Power (which is why all things were made through Him, and without Him nothing was made). Nor will the Son do anything by Himself without the Father being with Him. This is why He says, "Of Myself I do nothing; but the Father who dwells in Me, He does the works." We should not think that the Son is strengthened by the Father as if He were weak, or that authority over all things is given to Him. If that were so, He would no longer be God by physis, since He would have received the glory of the Godhead as a gift. But neither would the Father Himself remain in undiminished excellence of good things if He had the Word, the Image of His physis, in such a way that the Word needed Power and Authority from another. For then we would need to find a giver of these things for both the Image and the Archetype in the same way, and our argument would extend into endless controversy and plunge into the deep sea of blasphemy. But since the Son is from the ousia of the Father and takes to Himself by physis all the properties of the One who begot Him, and essentially shares one Godhead with Him because of the identity of physis, He is in the Father and has the Father in Himself. Therefore He frequently, without blame and truthfully, attributes to the Father the power of His own works—not excluding Himself from the power to do them, but attributing all things to the operation of the one Godhead. For the Godhead is one in the Father, the Son, and the Holy Spirit.

For neither will the Father be conceived of as doing anything without the Son, Alone and by Himself, seeing He hath Him as His Might and Power (therefore all things were made by Him, and without Him was not made any one thing) nor will the Son again do ought of Himself, the Father not co-with Him. Therefore He saith also, Of Myself I do nothing; but the Father That dwelleth in Me, He doeth the works. And we shall not suppose that the Son is strengthened by the Father, as though weak, and again that authority over all things is given Him: for then would He be no longer God by Nature, as having the glory of the Godhead bestowed; but neither would the Father Himself still exist in unimpaired excellency of good things, if He had the Word, the Impress of His Nature, such as to require Power and Authority from another. For a giver of the things spoken of will be sought for analogously for the Image and Archetype, and thus in short our argument will go forth into boundless controversy, and will run out into the deep sea of blasphemy. But since the Son being of the Essence of the Father takes to Himself by Nature all the Properties of Him who begat Him, and Essentially attains to one Godhead with Him, by reason of Identity of Nature, He is in the Father, and hath again the Father in Himself: wherefore He frequently, Unblamed and Truly, attributes to the Father the Power of His Own Works, not excluding Himself from the power of doing them but attributing all things to the Operation of the One Godhead: for One is the Godhead in the Father, the Son, and the Holy Ghost.

And that the Son is not inferior to the Father in either Power or Operation in any respect, but is like in all things and of equal might, has been demonstrated by us elsewhere, on the words, "The Son can do nothing of Himself but what He sees the Father do: for whatever things He does, these the Son does likewise." But since I think it is just and fitting to display the most devoted zeal in divine doctrines, come, let us wind back anew the whole argument of the chapter, following the custom of sailors on the sea with a cable. For in this way one may see that the Son does not accuse His own nature by saying that He can do nothing of Himself, but rather exposes the foolishness of the Jews and plainly shows that they trample on the law of Moses. For in that "As I hear, I judge" is immediately added to the words "I can do nothing of Myself," it frees the Son from all reproach of not being able to act by His own power. Rather, it clearly shows that He is in all things filial and in agreement with Him who begot Him. For if He were borrowing His power from the Father as though He were weak, as if not having sufficient power of Himself, how should He not rather say, "I can do nothing of My own self; I receive the power of My Father"? But now, since He does not say this, but rather adds to being able to do nothing of Himself that He judges as He hears, it is evident that He says He cannot, not because of weakness of operation in any respect, but because of the impossibility of transgressing in anything the will of the Father. For since one Godhead is conceived of in the Father and the Son, the will too, I suppose, will surely be the same. And neither in the Father, nor in the Son or the Holy Spirit will the divine nature be conceived of as at variance with itself. But whatever seems good to the Father, for example, this is the will of the whole Godhead.

And that the Son is not inferior to the Father either in Power or Operation unto ought, but is Like in all things and of Equal Might, has been demonstrated by us elsewhere, on the words, The Son can do nothing of Himself but what He seeth the Father do: for what things soever He doeth, these doeth the Son too likewise. But since I think it just and becoming, to display the most devoted zeal in Divine doctrines; come let us after the custom of sailors on the sea wind back anew (as a cable) the whole argument of the chapter. For in this way one may see, that the Son does not accuse His Own Nature by saying that He can do nothing of Himself, but rather exposes the folly of the Jews, and plainly shews that they trample on the law of Moses. For in that to the words, I can do nothing of Myself, is immediately subjoined, As I hear, I judge, it frees the Son from all reproach of not being able to act of His Own Power: rather it shews clearly that He is in all things Filial and Consentient with Him Who begat Him. For if as though impotent He were borrowing His Power of the Father, as not having sufficient of Himself: how ought He not rather to say, I can of Mine Own Self do nothing, I receive the power of my Father? But now as He does not say this, but rather adds to the being able to do nothing of Himself, that He so judges as He hears, it is evident that not in respect of weakness of operation as to ought, does He put that He cannot, but by reason of impossibility of transgressing in anything the Will of the Father. For since One Godhead is conceived of in the Father and the Son, the Will too (I suppose) will be surely the Same; and neither in the Father, nor yet in the Son or the Holy Ghost will the Divine Nature be conceived of as at variance with Itself; but whatsoever seemeth good to the Father (for example), this is the Will of the Whole Godhead.

The Son therefore presents Himself as approving and agreeing with the Father in whatever seems good to Him, explaining that He cannot do anything that is not entirely according to the Father's will, for this is what "of Myself" means. Just as if He were to say that He cannot commit sin, He would not rightly appear to anyone to be accused of weakness, but rather would be demonstrating a wonderful and God-befitting property of His own nature (for He indicates that He is immovable and unchangeable). So when He acknowledges that He can do nothing of Himself, we should rather be filled with awe at seeing unchangeableness as the result of His unchangeable nature, than inappropriately regard His inability as a sign of weakness.

Needs therefore does the Son introduce Himself as co-approving and consenting to the Father in whatever seemeth good to Him, explaining that He cannot do anything which is not altogether according to the Mind of the Father, for this is the meaning of Of Myself. Just as if He should say that He cannot commit sin, He would not rightly seem to any to incur the charge of weakness, but rather to set forth a wondrous and God-befitting Property of His Own Nature (for He gives to understand that He is Immoveable and Unchangeable): so when He acknowledges that He can do nothing of Himself, we shall rather be awestruck as seeing Unchangeableness the fruit of the Unchangeable Nature, than unseasonably account the not being able to be a mark of weakness.

Let these things be said by us according to our own ability, and let the eager student search for something better. But we will not hesitate to interpret this saying in another way as well, lowering our manner of speaking a little from the realm of the Godhead and the Excellence of the Only-Begotten. Since the Son truly was and was called Man, we will transfer the meaning of the passage to the economy with Flesh, and show that what follows is related and connected to what came before. Therefore He clearly testified that all who are in the graves will hear His Voice, and that they will come forth to be judged. Having once begun discussing His judging of the world, He not only promises to be a righteous Judge at that time when He says the Resurrection of the dead will take place, but also declares that even now He judges rightly and justly regarding matters in this life. Listen to what the question was and what the discussion concerned. For our sake He was born of a woman, for as Paul says, He does not take hold of angels, but of the seed of Abraham, and therefore it was necessary for Him to be made like His brothers in all things. But since He was made Man and in the form of a servant, He the Lawgiver as God and Lord is also made under the Law. He speaks then sometimes as one under the Law, sometimes again as above the Law, and has undisputed authority for both. But He is now speaking to the Jews as a Law-keeper and Man, as one not able to transgress the commands ordered from above, nor daring to do anything from His Own Mind that does not agree with the Divine Law. Therefore He says, I can of Mine own self do nothing; as I hear, I judge. By testifying about Himself that He can do nothing of Himself that is not wholly in accordance with the Law, and that He judges and gives sentence in matters according to what He hears, that is by declaration of the Law, He exposes the unbelief of the Jews and lays bare their stubborn habit. For the words I can of Mine own self do nothing also hint strongly at this, as a contrast to: YOU recklessly transgress the commandments given to you, you were bold to do all things by yourselves, fearlessly, and in every matter you are eager to give judgments not in agreement with the Divine decrees. For you teach as doctrines the commandments of men, and make your own will a law.

Let these things be said by us conformably to our own ability, and let the lover of learning search out for better: but we will not shrink from interpreting the saying in another way too, lowering our manner of speech a little from the bounds of the Godhead and the Excellence of the Only-Begotten: and since the Son truly was and was called Man, translating the force of the passage to the economy with Flesh, and shewing that what follows is akin and connected with what preceded. Therefore He clearly testified that all that are in the graves shall hear His Voice, and that they shall come forth to be judged. When He has once begun on the subject of His judging the world, He not only promises to be a righteous Judge at that time, in which He says the Resurrection of the dead will take place, but also declares that even now He judges rightly and justly of matters in this life. What was the question and of what the discourse, hear. For our sakes was He born of a woman: for as Paul saith, He taketh not hold of angels, but of the seed of Abraham, wherefore it behoved Him in all things to be made like unto His brethren. But since He was made Man and in servant's form, He the Law-giver as God and Lord is made under the Law also. He speaks then sometimes as under the Law, sometimes again as above the Law, and hath undisputed authority for both. But He is discoursing now with the Jews as Law-keeper and Man, as not able to transgress the commands ordered from above, nor venturing to do ought of His Own Mind, which does not agree with the Divine Law. Wherefore He says, I can of Mine own self do nothing; as I hear, I judge. By testifying to Himself that He can do nothing of Himself, which is not wholly in accordance with the Law, and that He judges and gives sentence in matters, according as He hears, to wit by declaration of the Law, He exposes the unbelief of the Jews, and lays bare their headstrong habit. For this too the words I can of Mine own self do nothing, well hint at, as contrasting with, YE recklessly transgress the commandments given you, ye were bold to do all things of yourselves, fearlessly, and in every matter are ye zealous to give judgments not consonant to the Divine decrees. For ye teach for doctrines the commandments of men, and make your own will a law.

What then is the purpose of this way of speaking, and how He presents Himself as judging justly while they do not, will be explained next. He had healed the paralytic on the Sabbath day, showing compassion to a man who had been sick for a long time, demonstrating right and good judgment toward him. For it was right to have pity on the sick man even on the Sabbath day, and by no means to withhold His compassion out of reverence for the Sabbath day, practicing a completely empty form of piety. Just as the Father also works even on the Sabbath day regarding His providential care for His creatures, and certainly does so through the Son, so does the Son Himself also. For He did not think that a man who needed compassion on the Sabbath day should be denied it because of the Sabbath, since He knew that the Son of Man was Lord of the Sabbath. For man was not made for the Sabbath, but the Sabbath for man. Therefore the Savior's judgment in this matter is righteous and good, not restricting His loving-kindness toward those who are suffering because of the Sabbath, but what He as God knows how to do (for the Divine Nature is the fountain of goodness), this He did even on the Sabbath day. But the judgment of the Jews regarding Him—that they were angry on account of the Sabbath and therefore wanted to kill Him who had done them no wrong—how is this not completely contrary to the Divine Laws (for it is written, "You shall not slay the innocent and righteous") and the product of their cruelty rather than of the holy Scriptures?

What then is the aim of this way of speaking, or how He introduces Himself as judging justly, and they not, shall be told next. He had healed the paralytic on the Sabbath day, He compassionated a man who had spent long time in sickness, shewing forth right and good judgment upon him. For it was right to pity the sick man even on the sabbath day, and by no means to shut up His compassion from reverence for the sabbath day, practising a most vain piety. As the Father too works even on the sabbath day in regard of His economy towards His creatures, and that surely through the Son, so doth Himself also. For neither did He think that a man who needed compassion on the sabbath day ought to be deprived of it, by reason of the Sabbath, since He knew that the Son of Man was Lord of the sabbath. For not man was made for the sabbath, but the sabbath for man. Therefore righteous herein and good is the judgment of the Saviour, not restraining by reason of the sabbath His Loving-Kindness to the prostrate, but that which as God He knows how to perform (for the Divine Nature is the Fountain of Goodness), this He did even on the sabbath day: but the judgment of the Jews upon Him in that they were vexed on account of the sabbath, and therefore desired to kill Him Who had done them no wrong, how is not this exceedingly dissonant to the Divine Laws (for it is written, The innocent and righteous slay thou not) and the invention rather of their cruelty, and not of the holy Scriptures?

Understand then that Jesus says with a kind of emphasis to those who were angry at His good deeds and found fault with His holy judgments, following only their own imaginations and, so to speak, defining as law what seemed right to them even though it contradicted the Law: "I can of My own self do nothing"—that is, I do all things according to the Law given through Moses, I refuse to do anything on My own authority; as I hear, I judge. For what does the Law require? "You shall not show partiality in judgment, for the judgment is God's." Why then, He says, are you angry at Me because I made a man completely well on the sabbath day, yet you do not condemn Moses who decreed that children should be circumcised even on the sabbath? "Judge not according to appearance, but judge righteous judgment. If a man receives circumcision on the sabbath day so that the Law of Moses should not be broken," then without good reason you are upset at seeing a man completely healed on the sabbath day. I therefore judged justly, but you certainly did not, for you do everything according to your own authority. But I can do nothing of My own self; as I hear, I judge, and My judgment is just because I seek not My own will, as you do, but the will of the Father who sent Me.

Understand then that Jesus says with a kind of emphasis to those who were angry at His deeds of good and found fault with His holy judgments, following only their own imaginations, and so to speak defining as law that which seemed to them to be right even though it be contrary to the Law:—- I can of Mine Own Self do nothing, i. e., I do all things according to the Law set forth by Moses, I endure not to do anything of Myself, as I hear, I judge. For what willeth the Law? Ye shall not respect persons in judgment, for the judgment is God's. why then (saith He) are ye angry at Me because I have made a man every whit whole on the sabbath day, and condemn not Moses who decreed that children should be circumcised even on the sabbath. Judge not according to the appearance, but judge righteous judgment. If a man on the sabbath day receive circumcision, that the Law of Moses should not be broken, thus without due cause are ye vexed at seeing a man every whit healed on the sabbath day? I therefore judged justly, but ye by no means so, for ye do all things of yourselves. But I can of Mine Own Self do nothing; as I hear, I judge, and My Judgment is just, because I seek not Mine Own Will, as ye do, but the Will of the Father Which sent Me.

What kind of sending this is, and the manner of being sent, we have already discussed at length, so we will avoid speaking more about it. But we should note for our benefit that He says the Law is the Will of God the Father.

What manner of sending this is, and the mode of the being sent, we having before spoken of at length, will refrain from speaking any more thereof. But we must observe for profit's sake that He says that the Law is the Will of God the Father.

If I bear witness of Myself, My witness is not true: there is another who bears witness of Me, and I know that the witness which He witnesses of Me is true.

31, 32 If I bear witness of Myself, My witness is not true: there is another that beareth witness of Me, and I know that the witness which He witnesseth of Me is true.

The very wise Solomon, collecting the things in which a person may quite reasonably take pride and show his way of life to be admirable, and presenting them to those who are eager to learn, says, "The righteous man is his own accuser at the opening of the trial," and again, "Let your neighbor praise you and not your own mouth, a stranger and not your own lips." For it is truly burdensome and utterly intolerable to listeners when some people dislike being praised by the voices of others, but instead freely proclaim their own most noble and excellent deeds. But such speech is reasonably distrusted, for we tend to be moved by certain natural and unavoidable impulses of self-love to readily credit ourselves with nothing that is bad, but always to attribute to ourselves—and not altogether truthfully—those things by which someone might be thought well-behaved and good.

The most wise Solomon, gathering together the things in which a man may very reasonably glory, and shew his manner of life to be enviable, and placing them before those who are apt to learn, says, The righteous man is his own accuser in the opening of the trial, and again, Let thy neighbour praise thee and not thine own mouth, a stranger and not thine own lips. For a thing truly burdensome and most intolerable to the hearers, is it that some like not to be praised by the voice of others, but attest unrestrainedly their own most noble and excellent deeds. But with reason is such language distrusted; for we are wont to be invited by certain (so to speak) natural and necessary drawings of self-love, readily to ascribe to ourselves nought that is ill, but ever to put about us and not altogether truthfully, the things whereby any may be thought well-behaved and good.

When our Lord Jesus Christ declared that He judges righteous judgments, saying openly that He could do nothing of Himself, but that He makes the will of the Father His rule in all His actions, and in saying this introduced Himself as witness to Himself, although it was true, yet He necessarily considered the sophistry of the Pharisees and what they would say in their folly (for they did not know that He is God by nature). He anticipates them by putting it forward and says: You, following the practice of common people and not advancing beyond suppositions fitting for Jews, will surely say, "You bear witness of yourself; your witness is not true." But you shall hear this in reply (He says): I still endure your blasphemies; I am by no means exceedingly angry with you for belching forth your words from the ignorance most dear to you; I grant you for argument's sake that even this has been well said by you. So be it—you reject My voice, but there is Another who bears witness of Me. He here indicates God the Father who is in heaven, who has now in various ways attested the truth of the essence of His own Son. And He says that He knows that His witness is true, showing that His own judgment too is in fact most trustworthy and true. For lest by admitting as it were that He said things untrue of Himself, He should give room for malice and a loophole against Himself to those who are accustomed to think otherwise, He, having yielded of necessity to what is proper and customary—that one ought not altogether to believe as true him who praises and approves himself—returns again as God to His proper position and says that He knows that the witness of the Father is true, practically teaching this: I, being very God, know Myself (He says), and the Father will say nothing out of favoritism concerning Me, for I am such by nature as He, being true, will declare Me. In the former part, then, there was an assent, so to speak, of condescension, and the words were hypothetical rather than true. In His saying that He knows that the witness of the Father is true is the demonstration of God-befitting credibility.^131415131415

When then our Lord Jesus Christ adjudged to Himself that He judgeth righteous judgments, saying openly that He could do nothing of Himself, but that He makes the Will of the Father His Rule in all His Actions, and in saying this, introduced Himself as witness to Himself, although it was true, yet of necessity considering the sophistry of the Pharisees, and what they would say in their folly (for they knew not that He is God by Nature): He anticipates them in putting it forward, and says, Ye following the practice of the common people, and not advancing beyond surmise befitting Jews, will surely say, THOU bearest record of Thyself, Thy record is not true; but ye shall hear this in reply (saith He), I endure yet with your blasphemies, I am by no means exceeding angry with you belching forth your words from the ignorance most dear to you, I grant you for argument's sake, that even this hath been well said by you: Be it so, ye reject My Voice, there is Another That beareth witness of Me. He here indicates God the Father Which is in heaven Who hath now in divers manners attested the Verity of the Essence of His Own Son; and He says that He knows that His witness is True shewing that His Own Judgement too is in fact most trustworthy and true. For lest by admitting as it were that He said things untrue of Himself, He should give room for malice, and a loophole against Himself to them who are accustomed to think otherwise, He having ceded of necessity to what is becoming and customary, that one ought not altogether to credit as true him who praises and approves himself, returns again as God to His due position and says that He knows that the witness of the Father is true, all bat teaching this; I being Very God know Myself (says Ho), and the Father will say nothing of favour concerning Me. For I am Such by Nature, as He, being True, will declare Me. In the former part then there was an assent so to say of condescension, and the words hypothetic rather than true; in His saying that He knows that the witness of the Father is true, is the demonstration of God-befitting credibility.^131415131415

But it must be observed that in respect of His Own Person, the Father is Other than the Son, and is not, as some uninstructed heretics have imagined, introduced as the Son-Father.

But it must be observed that in respect of His Own Person the Father is Other than the Son, and is not, as some uninstructed heretics have imagined, introduced as the Son-Father.

As we have just affirmed that it is disgraceful and shares in the greatest foolishness for anyone to be seen as an admirer of his own excellencies, even if he should escape untruth because of exceptional virtue, so it is an absurdity related (so to speak) and akin to this that anyone not called upon to bear witness to anything should voluntarily appear before the judges or those who wish to investigate. For such a person would seem (and rightly so) not really to be concerned with telling the truth, but rather to be overly eager to give his testimony, to make known not what the nature of the fact is, but rather his own version of it. Most skillfully then, indeed as God, our Lord Jesus Christ, overturning beforehand the accusation of the Pharisees concerning this, says, "You have sent to John." Not of his own accord (He says) does the Baptist come to give his testimony to Me; he is free from any accusation of this. He gave unprompted testimony. You sent to ask John, and he has borne witness to the truth. For when he was asked by those who were sent to him whether he was the Christ, he confessed and did not deny, but confessed, "I am not the Christ, but am sent before Him." He has then borne witness to the Truth, for Christ is the Truth.

As we have just affirmed that it is disgraceful, and not without share of the uttermost folly, that any one should be seen as an admirer of his own excellencies, even though he should by reason of exceeding virtue escape untruth: so it is an absurdity cognate (so to say) and akin to this, that any not called upon to bear witness to any thing, should of their own accord appear before the judges or those who wish to enquire. For such an one would seem (and that justly) not altogether to be anxious to tell the truth, but rather to be over-eager to give his testimony, to make known not what the nature of the fact is, but rather his own account of it. Most skilfully then, yea rather as God, doth our Lord Jesus Christ, overturning beforehand the charge of the Pharisees in regard to this, say, YE have sent unto John: not of his own accord (says He) does the Baptist come to give his testimony to Me, he is clear from any charge of this: he gave free testimony; YE sent to ask John, and he hath borne witness unto the truth. For when he was asked by them who were sent to him, whether he were the Christ, he confessed and denied not, but confessed I am not the Christ, but am sent before Him. He hath then borne witness to the Truth, for Christ is the Truth.

He does not reject John's word as useless, nor does he declare the testimony of truth to be without effect (for he would have justly seemed to have acted absurdly against himself by unreasonably dismissing from belief the one he sent to cry out, "Prepare the way of the Lord, make straight the paths of our God"). But in struggling against the boundless disobedience of the Jews, he moves on to what is better and carries more weight, saying that testimony to himself from a human voice is not accepted out of necessity, but rather he is giving them more glorious proof from the authority fitting for one who is by physis God, and from the excellence of divine miracles. For a person will sometimes reject a human voice as untrue, even though that person may perhaps be counted among the saints. Some who did not hesitate to do this used to oppose the words of the prophets, crying out, "Speak to us other things and declare to us another deceit." And besides these, certain people from Jerusalem or from the land of Judah who had escaped into Egypt—namely Azariah the son of Hoshaiah and Johanan the son of Kareah and all the proud men, as it is written—openly disbelieving the prophecies of Jeremiah, said, "You speak falsely, the Lord did not send you to say to us, 'Do not go into Egypt.'" But what contradiction will demonstration through miracles allow? And what kind of stubbornness will being witnessed to by the excellencies of God the Father still grant to the faultfinders? And truly Nicodemus (he was one of their rulers and ranked among those in authority) gave incontrovertible testimony from his miracles, saying, "Rabbi, we know that you are a teacher come from God, for no one can do these miracles that you do unless God is with him."

He doth not reject the word of John as useless, nor declare the witness of the truth to be of none effect (for He would with justice have seemed to have wrought absurdity against Himself, by unreasonably dismissing from credence him whom He sent to cry. Prepare ye the way of the Lord, make straight the paths of our God) but as striving with the unbounded disobedience of the Jews He proceeds to what is better and of more weight, saying that not of necessity is testimony to Himself from voice of man admitted, but rather giving them more glorious proof from the Authority befitting Him Who is by Nature God, and from the Excellence of the Divine Miracles. For a person will sometimes reject the voice of man, as not true, even though he be haply enrolled among the saints. Which some not scrupling to do, used to oppose the words of the Prophets, crying out. Speak unto us other things and declare unto us another deceit: and yet besides these, certain of them of Jerusalem, or of the land of Judah, who had escaped into Egypt: to wit, Azariah the son of Hoshaiah, and Johanan the son of Kareah and all the proud men, as it is written, openly disbelieving the prophecies of Jeremiah, said, Thou speakest falsely, the Lord sent thee not to say to us, Go not into Egypt. But demonstration through miracles, what gainsaying will it admit of; and the being borne witness to by the Excellencies of God the Father, what mode of stubbornness will it yet grant to the faultfinders? And verily Nicodemus (he was one of their rulers, and ranked among those in authority) gave incontrovertible testimony from His miracles, saying, Rabbi, we know that Thou art a Teacher come from God, for no man can do these miracles that THOU doest, except God be with Him.

Since the malice of the Jews was so great that they disbelieved even the holy Baptist himself, who bore witness in words, Jesus says again with a kind of irony: The blessed Baptist has borne witness to the truth, even though you questioned him, but since you have left nothing untried and have recklessly rushed into every kind of abuse, you have likely rejected his voice. And since this too seems right to you, so be it: I am perhaps persuaded, I agree with you, I will set aside John's voice for your sake as well, and I will join you in objecting to his testimony—I have the Father from above bearing testimony. But teaching again that this way of speaking implies agreement for the sake of argument, He helpfully added, "But these things I say that you might be saved"—that is, I have spoken to you in this way, not because it is actually true, but for the sake of argument, so that by every means you may be saved.

Since then to disbelieve even the holy Baptist himself who brought testimony as far as words go, was not too much for the malice of the Jews, He says again, in a sort of irony, The blessed Baptist hath borne witness to the truth, even though questioned by you, but since nothing has been left untried by you, and ye have foolhardily accustomed yourselves to launch forth into all manner of reviling, ye have, it is likely, rejected his voice. And since this too seems to you to be right, be it so: I am haply persuaded, I agree with you, I will put aside for your sakes the voice of John too, and with you except against his testimony: I have the Father from above bearing testimony. But teaching again that the expression implies assent for argument's sake, He profitably subjoined, But these things I say that YE might be saved, that is, I used this manner of speech to you, not that the truth is so, but for argument's sake, that by every means YE may be saved.

And here our second book shall end.

And here our second book shall end.

The minds of the holy Evangelists are truly accurate and taught by God. From the brilliance of their ability to see clearly—as if from some high mountain ridge and watchtower—they observe on every side what benefits their hearers and eagerly pursue whatever may profit those who thirst for the truth of divine doctrines and sincerely seek the meaning hidden in the Divine Scriptures. The Spirit does not reveal Himself to those who search with excessive curiosity and take pleasure in the complicated tricks of human reasoning rather than rejoicing in the truth, since He does not enter into a malicious soul, nor does He allow His precious pearls to be trampled under the feet of swine. But He delights to have fellowship with simpler minds, because they possess a more innocent disposition and avoid needless complexities, which especially lead to encountering sudden fear and, by turning too far to the right, straying from the straight and royal road. For whoever walks simply walks securely, as Solomon says.

Exact of a truth, and God-taught is the mind of the holy Evangelists, from the splendour of their power to behold, as from some lofty mountain-spur and watch-peak, on all sides observing what is of profit to the hearers, and tracking with intent zeal whatever may seem to be of profit to those who thirst after the truth of the Divine dogmas and with good purpose search after the mind that is hidden in the Divine Scriptures. For not in those who search too curiously, and take pleasure in the many-tangled wiles of reasonings, rather than rejoice in the truth, does the Spirit make His revelation, since neither does He enter into a malicious soul, nor otherwise does He suffer His precious 'pearls to be rolled at the feet of swine. But with exceeding pleasure does He have fellowship with simpler minds, as having a more guileless motion, and shunning superfluous subtleties, whereto specially pertains the meeting with sudden fear, and from too great turning aside unto the right hand to err from the straight and royal road. For he that walketh simply walketh surely, as saith Solomon.

The holy Evangelists write with marvelous precision—for as the Savior says, it is not they who speak, but the Spirit of the Father in them. One can reasonably affirm that the Book of John has been composed in an extraordinary way, considering both the excellence of his thoughts, the sharpness of his intellect, and the continuous, closely-packed accumulation of ideas. The Evangelists are companions in their exposition of the Divine dogmas, and they race like charioteers from the starting line toward one goal. But each employs a different style of speech, and they seem to me like people who are instructed to gather in one city but who do not choose to approach it by the same well-traveled road. Thus one can see the other Evangelists giving a very precise account of our Savior's genealogy in the Flesh, tracing the descent step by step from Abraham down to Joseph, or carrying the lineage back from Joseph to Adam. But we find that blessed John does not trouble himself with being overly concerned about these matters. Instead, with a most intense and fiery movement of intellect, he attempts to grasp those very things that are above the human mind, and he dares to explain the unspeakable and unutterable Generation of God the Word. For he knew that the glory of God conceals speech, that the God-befitting dignity is greater than our understanding and expression, and that the properties of the Divine Nature (physis) are difficult to express and extremely hard to unfold.

But while the holy Evangelists have a marvellous exactness in writing (for it is not they that speak, as the Saviour saith, but the Spirit of the Father which is in them): reasonably may one grant that the Book of John has been composed beyond all marvel, looking both to the supereminence of his thoughts, the keenness of his intellect, and the constant and close-succeeding cumulation of conceptions. For course-fellows are they one with, another in the exposition of the Divine dogmas, and loosing as it were from the starting line they course charioteers to one goal. But a diverse fashion of speech is wrought out by them, and they appear to me to resemble persons, who are ordered to come together unto one city, but care not to approach it by one and the same beaten road. Thus one may see the other Evangelists with great exactness giving the account of our Saviour's genealogy in the Flesh, and bringing down step by step those from Abraham unto Joseph, or again carrying up those from Joseph to Adam. But we find the blessed John not caring to be over-studious about these, but with a most fervent and fire-full motion of intellect endeavouring to lay hold of those very things that are above human mind, and daring to explain the unspeakable and unutterable Generation of God the Word. For he knew that the glory of God hideth speech, and greater than our idea and utterance is the God-befitting dignity, and hard to utter and most difficult of unfolding are the properties of the Divine Nature.

But since it was necessary in a sense to measure heaven with the span of a hand, and to allow the limited capacities of human nature to approach what is utterly unattainable and difficult to explain, and since without the voice of the saints who had been eyewitnesses and ministers of the word to restrain their false speculations, the way might be opened for false teachers to attack the simpler believers, John comes straight to the very essence of the Divine doctrines, crying out, "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."

But since it was necessary in some sort to mete out heaven with the span, and to suffer the scant measures of human nature to approach to what is by all unattainable and hard to be explained, that the approach might not be opened out for those who teach otherwise to come against the more simple, in that no voice of the saints who have been eyewitnesses and ministers of the word held in check their ill-surmisings, keen comes he to the very essence of the Divine dogmas, crying aloud, 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 believe that those who study the Holy Scriptures should accept all writings that are honest, good, and harmless. By gathering together the diverse thoughts of many people and bringing them into a single scope and understanding, they will reach a good measure of knowledge. Like the bee, that wise worker, they will build the sweet honeycomb of the Spirit.

But I think that those who are engaged on the Holy Scriptures ought to admit all writings that are honest and good and free from harm. For thus collecting together the varied thoughts of many and bringing them together into one scope and understanding, they will mount up to a good measure of knowledge, and imitating the bee, wise workwoman, will compact the sweet honeycomb of the Spirit.

Some researchers say that after our Savior's crucifixion and ascension into heaven, certain false shepherds and false teachers fell upon the Savior's flocks like wild beasts and greatly terrified them. They spoke from their own heart, as it is written, and not from the mouth of the Lord—indeed, not merely from their own heart, but from the teachings of their own father, by which I mean the devil. For if no one can call Jesus accursed except in Beelzebub, how is what we say about them not clearly true? What did these men spew out against their own head? They ignorantly and impiously claimed that the Only-Begotten Word of God, the Eternal Light, in whom we both move and exist, was first brought into being when he was born as a man from the Holy Virgin. They said that when he took on our common human form, showed himself on earth as it is written, and lived among men, that was when he began to exist. Against those who think this way and dare to slander the ineffable and eternal generation of the Son, the word of the prophet comes down heavily, saying: But draw near here, you sons of the sorceress, the seed of the adulteress and the whore. Against whom do you mock yourselves? Against whom do you open your mouth wide and stick out your tongue? You do not bring forth good things from a good heart, but spit out the venom of the blood-stained dragon, about whom the Psalmist says to the one God who is over all: You broke the heads of the dragons in the waters.

Some then of those of most research, say that after our Saviour's Cross and Ascension into Heaven, certain false shepherds and false teachers falling like wild beasts on the Saviour's flocks terrified them not a little, speaking out of their own heart, as it is written, and not out of the mouth of the Lord; yea rather, not merely out of their own heart, but out of the teachings of their own father, I mean the devil. For if no one can call Jesus Anathema, save in Beelzebub, how is not what we say of them clearly true? What things then are they which these men belched forth against their own head? They ignorantly and impiously affirmed that the Only-Begotten Word of God, the Eternal Light, in Whom we both move and are, was then first called into being, when He was born Man of the Holy Virgin, and taking this our common fashion, shewed Himself upon earth, as it is written, and conversed with men. On those then who are thus disposed, and who dare to slander the ineffable and eternal Generation of the Son, the word of the Prophet comes heavily, saying thus: But draw near hither, ye sons of the sorceress, the seed of the adulteress and the whore, against whom do ye sport yourselves? against whom make ye a wide mouth and draw out the tongue? not bringing forth good things out of a good heart, but spueing forth the venom of the blood-defiled dragon, of whom saith the Psalmist unto the one God That is over all: Thou brakest the heads of the dragons in the waters.

But since there was considerable disturbance among the believers about these matters, and the harm of this scandal was consuming the souls of the simpler believers like a plague (for some were drawn away from true teaching by their chatter and imagined that the Word was only called into the beginning of existence when He became Man), the wiser believers assembled and came together to the Saviour's disciple—I mean this John—and explained the disease that was afflicting the brethren. They laid out for him the chatter of these false teachers and begged him both to give them strong assistance through the Spirit's illumination and to extend a saving hand to those who were already trapped in the devil's snares.

But since there was no slight disturbance in regard to these things amongst them that had believed, and the ill of the scandal thereof was consuming like a plague the souls of the simpler (for some drawn away from the true doctrines by their prattle imagined that the Word was then barely called to the beginning of Being, when He became Man), those of the believers who were wiser being assembled and met together, came to the Disciple of the Saviour (I mean this John) and declared the disease that was pressing upon the brethren, and unfolded to him the prattle of them that teach otherwise, and besought that he would both strenuously assist themselves with the illumination through the Spirit, and stretch forth a saving hand to those who were already within the devil's meshes.

The disciple, grieving over those who were lost and corrupted in their thinking, and at the same time considering it completely wrong to take no care for those who would come later, set himself to writing the book. He left the more human aspects—the genealogy of the legal and natural birth according to the flesh—to the other Evangelists to describe in greater detail. He himself, with intense passion and courage of soul, attacks the foolish talk of those who were introducing such ideas, saying, IN THE BEGINNING WAS THE WORD.

The disciple grieving then over them that were lost and corrupted in mind, and at the same time thinking it most unnatural to take no forethought for those that should succeed and come after, betakes himself to making the book: and the more human side, the genealogy of the legal and natural Birth according to the flesh, he left to the other Evangelists to tell at fuller length; himself with extreme ardour and courage of soul springs upon the prattle of those who are introducing such things, saying, IN THE BEGINNING WAS THE WORD.

What do they say to this [namely, In the beginning was the Word] who present to us the Son as someone new and recent, so that He may no longer be believed to be even God at all? For, as the Divine Scripture says, there shall no new God be in you. How then is He not new, if He was begotten in the last times? How did He not speak falsely when He said to the Jews, Truly I say to you, Before Abraham was, I am? For it is plain and acknowledged by everyone that Christ was born of the Holy Virgin many ages after the blessed Abraham. How at all will the words was in the beginning hold true and mean anything, if the Only-Begotten came into being at the end of the ages? See, I ask, by the following arguments as well, how great an absurdity this cutting short of the Eternal Being of the Son, and imagining that He came into being in the last times, produces.

What do they say to this [namely, In the beginning was the Word] who introduce to us the Son, as one new and of late, that so He may no longer be believed to be even God at all. For, says the Divine Scripture, there shall no new God be in thee. How then is He not new, if He were begotten in the last times? How did He not speak falsely when He said to the Jews, Verily I say unto you, Before Abraham was, I am? For plain is it and confessed by all, that many ages after the blessed Abraham was Christ born of the Holy Virgin. How at all will the words was in the beginning remain and come to anything, if the Only-Begotten came into being at the close of the ages? See I pray by the following arguments too how great absurdity, this cutting short the Eternal Being of the Son, and imagining that He came into being in the last times, yields.

But let's examine this same word from the Evangelist again for a more careful test:

But this same word of the Evangelist shall be proposed again for a finer test:

Nothing is older than the beginning if it retains for itself the definition of the beginning, since there cannot be a beginning of a beginning. Otherwise, it will completely cease to be a true beginning if something else is conceived of before it and arises before it. If anything can precede what is truly a beginning, our reasoning about it will extend to infinity, with another beginning constantly appearing before it and making the one we are examining secondary.

Than the beginning is there nothing older, if it have, retained to itself, the definition of the beginning (for a beginning of beginning there cannot be); or it will wholly depart from being in truth a beginning, if something else be imagined before it and arise before it. Otherwise, if anything can precede what is truly beginning, our language respecting it will go off to infinity, another beginning ever cropping up before, and making second the one under investigation.

According to exact and true reasoning, there will be no beginning of a beginning. Instead, any attempt to explain it will retreat endlessly into something vast and incomprehensible. Since this backward movement has no stopping point and stretches back to the limit of the ages, the Son will be found not to have been made in time, but rather to have existed invisibly with the Father—for He was in the beginning. But if He was in the beginning, what mind, I ask you, can leap beyond the force of that "was"? When will that "was" come to rest at some final point, since it always runs ahead of our pursuing logic and springs forward before any thought that tries to catch up with it?

There will then be no beginning of beginning, according to exact and true reasoning, but the account of it will recede unto the long-extended and incomprehensive. And since its ever-backward flight has no terminus, and reaches up to the limit of the ages, the Son will be found to have been not made in time, but rather invisibly existing with the Father: for in the beginning was He. But if He was in the beginning, what mind, tell me, can over-leap the force of the was? When will the was stay as at its terminus, seeing that it ever runs before the pursuing reasoning, and springs forward before the conception that follows it?

Astonishment-stricken at this, the Prophet Isaiah says, "Who shall declare His generation? for His life is lifted from the earth." For truly the account of the generation of the Only-Begotten is lifted from the earth—that is, it is above all understanding of those who are on the earth and above all reason, so that in short it is inexplicable. But if it is above our mind and speech, how can He be originate, since our understanding is not powerless to clearly define things that are originate, both as to their time and manner?

Astonishment-stricken whereat the Prophet Isaiah says, Who shall declare His generation? for His Life is lifted from the earth. For verily lifted from the earth is the tale of the generation of the Only-Begotten, that is, it is above all understanding of those who are on the earth and above all reason, so as to be in short inexplicable. But if it is above our mind and speech, how will He be originate, seeing that our understanding is not powerless to clearly define both as to time and manner things originate?

It is impossible to understand "beginning" in any temporal sense when speaking of the Only-Begotten, since He exists before all time and has His Being before the ages, and furthermore, the Divine Nature rejects the limitation of a boundary. For It will always be the same, as the Psalms declare, But Thou art the Same and Thy years shall have no end. From what beginning, then, measured by time and space, will the Son proceed, when He does not rush toward any end point, since He is God by physis, and therefore proclaims, I am the Life? For no beginning can ever be conceived by itself that does not point to its own end, since beginning is so called in relation to end, and end in relation to beginning. But the beginning we are discussing here is one relating to time and space. Therefore, since the Son is older than the ages themselves, He will be free from any generation in time; and He always was in the Father as in a Source, according to what He Himself said, I came forth from the Father and am come. The Father, then, being considered as the Source, the Word was in Him, being His Wisdom and Power and Express Image and Radiance and Likeness. And if there was never a time when the Father was without Word and Wisdom and Express Image and Radiance, it is necessary to confess also that the Son, Who is all these things to the Everlasting Father, is Everlasting. For how at all is He Express Image, how Exact Likeness, unless He is clearly formed after that Beauty, of Whom He also is the Likeness?

It is not possible to take beginning, understood in any way of time, of the Only-Begotten, seeing that He is before all time and hath His Being before the ages, and, yet more, the Divine Nature, shuns the limit of a terminus. For It will be ever the same, according to what is sung in the Psalms, But Thou art the Same and Thy years shall have no end. From what beginning then measured in respect of time and dimension will the Son proceed, Who endureth not to hasten to any terminus, in that He is God by Nature, and therefore crieth, I am the Life? For no beginning will ever be conceived of by itself that does not look to its own end, since beginning is so called in reference to end, end again in reference to beginning. But the beginning we are pointing to in this instance is that relating to time and dimension. Hence, since the Son is elder than the ages themselves, He will be free of any generation in time; and He ever was in the Father as in a Source, according to that which He Himself said, I came forth from the Father and am come. The Father then being considered as the Source, the Word was in Him, being His Wisdom and Power and Express Image and Radiance and Likeness. And if there was no time when the Father was without Word and Wisdom and Express Image and Radiance, needs is it to confess too that the Son Who is all these to the Everlasting Father, is Everlasting. For how at all is He Express Image, how Exact Likeness, except He be plainly formed after that Beauty, Whose Likeness He also is?

It is no problem to think of the Son being in the Father as in a Source, because the word "source" here simply means "where something comes from." But the Son is in the Father and of the Father—not made externally or in time, but existing in the ousia of the Father and flashing forth from Him, like radiance from the sun or innate heat from fire. In such examples, we can see one thing generated from another, yet the two always co-exist and are inseparable, so that neither can exist by itself apart from the other while still preserving the true condition of its own physis. How can there be sun without radiance, or radiance without the sun present to produce it? How can there be fire without heat? Where does heat come from except from fire, or from something else that shares the essential quality of fire? Just as in these examples the fact that one thing exists within another does not eliminate their co-existence, but shows that generated things always keep pace with what generates them and share one physis with them (so to speak), the same is true with the Son. Even if He is understood and said to be in the Father and of the Father, He does not appear to us as foreign and strange and a second Being distinct from Him, but as existing in Him and co-existing eternally, shining forth from Him according to the ineffable mode of the Divine generation.

Nor is it any objection to conceive of the Son being in the Father as in a Source: for the word source here only means the "whence." But the Son is in the Father, and of the Father, not as made externally, nor in time, but being in the Essence of the Father and flashing forth from Him, as from the sun its radiance, or as from fire its innate heat. For in such examples, one may see one thing generated of another, but yet ever co-existing and inseparable, so that one cannot exist of itself apart from the other, and yet preserve the true condition of its own nature. For how can there be sun which has not radiance, or how radiance without sun being within to irradiate it? how fire, if it have not heat? whence heat, save from fire, or from some other thing not removed from the essential quality of fire? As then in these, the in-existence of the things that are of them does not take away their co-existence, but indicates the things generated ever keeping pace with their generators and possessed of one nature so to speak with them, so too is it with the Son. For even if He be conceived and said to be in the Father and of the Father, He will not come before us as alien and strange and a Being second to Him, but as in Him and co-existing ever, and shining forth from Him, according to the ineffable mode of the Divine generation.

That God the Father is called by the saints the Beginning of the Son only in the sense of "whence" can be heard in the Psalmist, who through the Holy Spirit foretells the second coming of our Savior and says to the Son: "With You the Beginning in the Day of Your Power in the beauty of Your Saints." The day of the Son's Power is the day when He will judge the world and give to everyone according to their works. He will certainly come then, Himself in the Father and having the Father in Himself—the unbeginning Beginning, so to speak, of His physis with regard only to the "whence," because of His being from the Father.

But that God the Father is spoken of by the saints too as the Beginning of the Son in the sense only of "whence," hear the Psalmist through the Holy Ghost foretelling the second Appearance of our Saviour and saying as to the Son: With Thee the Beginning in the Day of Thy Power in the beauty of Thy Saints. For the day of the Son's Power is that whereon He shall judge the world and render to every one according to his works. Yerily shall He then come, Himself in the Father, and having in Himself the Father, the so to say unbeginning Beginning of His Nature in regard only to the "whence," by reason of His Being of the Father.

Our discussion about the beginning mentioned here branches out into many different ideas, eagerly seeking on every side to grasp things that are profitable, and like a hunting dog, tracking down the true understanding of the divine teachings and precision in the mysteries. For the Savior says, search the Holy Scriptures, for in them you think you have eternal life, and they are the ones which testify of Me. The blessed Evangelist, then, seems here to call the Father Ἀρχὴ, that is the Power over all, so that the Divine Nature which is over all may be shown, having under Its feet everything that is created, and being lifted above those things which are called into being by It.¹¹

Unto many and various ideas does our discourse respecting the here signified beginning diversify itself, on all sides zealous to capture things that tend to profit, and after the manner of a hound, tracking the true apprehension of the Divine dogmas, and exactitude in the mysteries. For search, saith the Saviour, the Holy Scriptures, for in them ye think ye have eternal life, and they are they which testify of Me. The Blessed Evangelist, then, seems here to name the Father Ἀρχὴ, that is the Power over all, that the Divine Nature Which is over all may be shewn, having under Its feet every thing which is originate, and borne above those things which are by It called into being.¹¹

In this Beginning then that is above all and over all was the Word, not placed with all things beneath Its feet, but set apart from all things, existing in It by Nature as Its Co-Eternal Fruit, possessing the Nature of Him Who begat Him as though it were the most ancient place of all. Therefore He, the Begotten who is Free from the Free Father, will possess Sovereignty over all things together with Him. What then the nature of the argument will be in this matter, it is fitting to examine.

In this Ἀρχὴ then that is above all and over all was the Word, not, with all things, under Its feet, but apart from all things, in It by Nature as Its Co-Eternal Fruit, having the Nature of Him Who begat Him as it were a place the most ancient of all. Wherefore He Begotten Free of Free Father, will with Him possess the Sovereignty over all. What then now too will be the nature of the argument in this, it is meet to see.

Certain people have dangerously asserted, as we said above, that the Word of God first came into being when He took the temple from the Holy Virgin and became human for us. What then would follow if the Son's physis were like this—originating, made, and of the same nature as all other things, to which birth from non-existence and the name and reality of servitude rightly and truly apply? For what created thing can escape without consequence servitude under the God who is Lord of all? What does not bow under the sovereignty and power and lordship that is over all, which Solomon himself indicates to us when he says, "For the throne of Sovereignty is established with righteousness"? For the throne of the Sovereignty—that is, the one over all—is ready and fully prepared for righteousness. And hear what throne we are speaking of, as God says through one of the Saints, "Heaven is My Throne." Therefore heaven is ready for righteousness, that is, the holy spirits in the heavens.

Hazardful have certain, as we said above, asserted that the Word of God was then first called into being, when taking the Temple that is of the Holy Virgin He became Man for us. What then will be the consequence, if the Son's Nature be thus, or originate and made and of like nature with all things else, to which birth out of not being, and the name and fact of servitude, are rightfully and truly predicated? For what of things that are made can with impunity escape servitude under the God That is Lord of all? what does not stoop under the sovereignty and power and lordship that is over all, which Solomon himself too signifies to us when he says, For the throne of Sovereignty is established with righteousness? For ready and exceeding prepared unto righteousness is the Throne of the Sovereignty, that I mean which is over all. And what throne that is of which we are now speaking, hear God saying by one of the Saints, The Heaven is My Throne. Ready therefore unto righteousness is the Heaven, that is, the holy spirits in the heavens.

Since one must then inevitably admit that the Son is subject to God the Father along with the rest of creation, having the position of a servant and falling under the authority of the Archē (first principle) together with everything else—if He is, according to them, late in coming into existence and one of those things made in time—the blessed Evangelist necessarily springs into action forcefully against those who teach such things, and removes the Son from all servitude. He shows that the Son is of the Essence that is free and sovereign over all, and declares that He exists in Him by nature, saying, "In the beginning was the Word."

Since then one must needs confess that the Son is with the rest of the creatures subject to God the Father, as having the position of a servant, and together with the rest falling under the authority of the Ἀρχὴ, if He be according to them late in Birth and one of those who have been made in time:—-of necessity does the Blessed Evangelist spring with energy on those who teach otherwise, and withdraw the Son from all bondage. And he shews that He is of the Essence that is Free and Sovereign over all, and declares that He is in Him by Nature saying, In the beginning was the Word.

But to the word Ἀρχὴ he fittingly adds the word "was," so that He may be understood as not only glorious, but also existing before the ages. For the word "was" is used here to carry the mind of the thinker toward some deep and incomprehensible Generation, the Ineffable Generation that is outside of time. For that "was," spoken without limit, at what point will it stop, since its nature is always to push forward ahead of the pursuing mind, and whatever stopping point anyone might suppose it has reached, it makes that the starting point of its further progress? The Word "was" then in the Ἀρχὴ, that is, in Sovereignty over all things, and possessing the dignity of Lord, as being by physis from It. But if this is true, how is He any longer originate or made? And where the "was" completely exists, how will the "was not" enter in, or what place will it have at all in relation to the Son?

But to the word Ἀρχὴ he fitly annexes the was, that He may be thought of as not only of renown, but also before the ages. For the word was is here put, carrying on the idea of the thinker to some deep and incomprehensible Generation, the Ineffable Generation that is outside of time. For that was, spoken indefinitely, at what point will it rest, its nature being ever to push forward before the pursuing mind, and whatever point of rest any might suppose that it has, that it makes the starting point of its further course? The Word was then in the Ἀρχὴ, that is in Sovereignty over all things, and possessing the dignity of Lord, as being by Nature from It. But if this be true, how is He any longer originate or made? And where the was wholly is, how will the "was not" come in, or what place will it have at all as regards the Son?

Having sufficiently shown that the senseless mind of those who hold such opinions is already outdated and has strayed from the truth, and having, by saying "In the beginning was the Word," closed every loophole to those who say that the Son is of the things that are not, and having utterly stripped away all their nonsense in these words, he moves on to another related and most perverse heresy. And just as some gardener who is both most excellent and enduring takes great delight in the hard work of the mattock, and girding his loins and wearing the working clothes that suit him, gives all diligence to present his garden free from the ugliness of thorns, and does not stop throwing one upon another, and continually going around, removes the troublesome root by applying the hard tooth of the mattock—so the blessed John too, bearing in his mind the quick and powerful and most sharp word of God and examining with the keenest insight and clearest attention the bitter shoots of the wickedness of those who think otherwise, comes upon them, so to speak, at a run, and with mighty resolution cuts them off on every side, providing for those who read his books a defense in the right faith.

Having sufficiently shewn that already out of date and astray from the truth is the senseless mind of those who hold such opinions, and having, by saying In the beginning was the Word, closed every loophole to those who say that the Son is of the things that are not, and having utterly stripped off all their nonsense in these words, he goes to another akin and most perverse heresy. And like as some gardener at once most excellent and enduring, delights much in the toils of the mattock, and girding his loins, and in the working-dress befitting him, gives all diligence to present the appearance of his park free from the unseemliness of thorns, and ceases not throwing one upon another, and, ever going round about, removes the troublesome root, applying the stern tooth of the mattock; so the blessed John too, bearing in his mind the quick and powerful and most sharp word of God and considering with keenest glance and clearest attention the bitter shoots of the naughtiness of those who think otherwise, comes upon them so to speak at a run, and with mighty resolution cuts them off on every side, to those who read his books ministering defence in the right faith.

Look again, I ask you, at the vigilance of this one who bears the Spirit within him. He taught previously that the Word was in Archē (that is, in God the Father, as we said). But since his understanding was enlightened and he was not ignorant (as we may suppose) that certain people would arise who in their great ignorance would say that the Father and Son are one and the same, distinguishing the Holy Trinity only by name but not allowing them to exist in their distinct hypostaseis (personal subsistences), so that the Father should be understood as truly Father and not Son, while the Son should be by himself Son and not Father, as the word of truth teaches—therefore he arms himself against this heresy too, as if already confronting him and being debated at that time or about to be. For its destruction, alongside "In the beginning was the Word" he immediately places "And the Word was with God." He adds "was" everywhere out of necessity because of his generation before the ages, yet by saying that the Word was with God, he shows that the Son is one, having existence by himself, while God the Father, with whom the Word was, is another. For how can something that is numerically one be conceived of as being with itself or beside itself?

For see now again I pray, the vigilance of this bearer within him of the Spirit. He taught in the foregoing, that the Word was in Ἀρχὴ, that is, in God the Father, as we said. But since, with the eye of his understanding illumined, he was not ignorant, as we may suppose, that certain would arise, of their great ignorance saying that the Father and Son are one and the same, and distinguishing the Holy Trinity only by name, but not suffering Them to exist in Their several Persons, so that the Father should be conceived of as in truth Father and not Son, the Son again to be by Himself Son, not Father, as the word of truth is:—-needs against this heresy too as already confronting him, and mooted at that time, or about so to be, does he arm himself, and for its destruction, by the side of In the beginning was the Word he puts forthwith, And the Word was with God: every where adding of necessity the was on account of His Generation before the ages, yet by saying that the Word was with God, shewing that the Son is One, having existence by Himself, God the Father again, with Whom was the Word, Another. For how can that which is one in number be conceived of as itself with itself, or beside itself?

However, we will demonstrate through the arguments below that the heretics' reasoning on these matters will also be found to lack proper understanding, by making a precise examination of the questions concerning it.

But that the reasoning of the heretics about these things also will be found without learning, we will teach by the considerations below, making an exact test of the questions regarding it.

Proof through demonstration and Scripture testimonies that the Father exists in His own hypostasis, and the Son likewise, with the Holy Spirit being counted together with them as God, even though nothing is being investigated about Him at the present moment.

Proof by demonstration and Scripture testimonies, that the Father is in His Own Person, and the Son likewise, the Holy Ghost being counted with Them as God, even though nothing is for the present enquired into regarding Him.

The Son is consubstantial with the Father and the Father with the Son, which means they have an unchangeable likeness, so that the Father is seen in the Son, the Son in the Father, and each shines forth in the other, just as the Savior himself says, "He who has seen me has seen the Father," and again, "I in the Father and the Father in me." But even though he is in the Father and has the Father in him, being himself fully, as has already been said, perfectly exact to the form of the one who begot him, and depicting again in himself without any deficiency the Father from whom he comes—he will not therefore be deprived of his separate existence, nor will the Father lose his own special being. Neither will the surpassing likeness and resemblance cause any confusion of persons, so that the Father who begot and the Son who is begotten from him should be considered as numerically one. Rather, sameness of nature (physis) will be confessed of both, yet the individual existence of each will surely follow, so that the Father should be understood as indeed Father, and the Son as Son. For in this way, with the Holy Spirit being numbered with them and counted as God, the Holy and Adorable Trinity will have its proper fullness.

Consubstantial is the Son with the Father and the Father with the Son, wherefore They arrive at an unchangeable Likeness, so that the Father is seen in the Son, the Son in the Father, and Each flashes forth in the Other, even as the Saviour Himself says, He that hath seen Me hath seen the Father, and again, I in the Father and the Father in Me. But even though He be in the Father, and have again the Father in Him, Himself full well, as has been already said, perfectly exact unto the Form of Him Who begat Him, and depicting again in Himself without any shortcome, the Father whence He is:—-not therefore will He be deprived of His separate existence, nor will the Father lose His own special Being; but neither will the surpassing Likeness and Resemblance work any confusion of Persons, so that the Father Who begat and the Son Who is Begotten of Him should be considered as one in number. But sameness of Nature will be confessed of Both, yet the Individual Existence of Each will surely follow, so that both the Father should be conceived of as indeed Father, and the Son as Son. For thus, the Holy Ghost being numbered with them and counted as God, the Holy and Adorable Trinity will have Its Proper Fullness.

Another point: If the Son Himself is also the Father, what is the point of having distinct names? For if He did not beget anyone at all, why is He called Father? And how can He be called Son if He was not begotten of the Father? The names themselves necessarily require us to understand them in a certain way. But since the Divine Scriptures proclaim that the Son was begotten, and this is the truth, He therefore has His own distinct existence. The Father likewise has His own distinct existence, since what is begotten is clearly something different from what begets.

Another. If the Son Himself is Father too, what place has the distinction of names? For if He begat not at all, why is He called Father? How Son, if He were not begotten of the Father? For the Names ask as of necessity such an idea regarding them. But since the Divine Scriptures preach that the Son was Begotten, and the truth is so, He has therefore an existence by Himself. The Father too is again by Himself, if indeed that which is begotten is plainly one thing from another as regards that which begets.

Another argument. The blessed Paul, writing his letter to the Philippians, says of the Son, "Who being in the Form of God, thought it not robbery to be Equal with God." Who then is He who did not consider His being equal with God something to be grasped? For must we not say that one is He who exists in the Form of God, and another is He whose Form it is? But this is clear and acknowledged by all. Therefore the Father and the Son are not one and the same in number, but have distinct existence and are beheld in one another, according to sameness of ousia, even though they are One from One—that is, the Son from the Father.

Another. The blessed Paul writing his letter to the Philippians says of the Son, Who being in the Form of God, thought it not robbery to be Equal with God. Who then is He Who would not that His being Equal with God should be thought robbery? For must one not needs say, that One is He Who is in the Form of God, Another again He Whose Form it was? But this is clear and confessed by all. Therefore not one and the same in number are Father and Son, but of distinct Being and beheld in One Another, according to sameness of Essence, even if They be One of One, to wit the Son of the Father.

Another argument. The Savior said, "I and My Father are One," knowing that He has a separate existence and the Father does too. But if this were not truly the case, why did He not preserve what belongs to oneness and say, "I and My Father am One"? Since He explains His meaning by using the plural number, He clearly overthrows the assumption of those who think otherwise. For "are" cannot be sensibly understood as referring to one person.

Another. I and My Father are One, said the Saviour, as knowing, that is, that Himself has a separate existence and the Father too. But if the truth of the fact be not so, why did He not, keeping what belongs to oneness, say, I and My Father am One? But since He explains what He means by the plural number, clearly He overthrows the surmise of those who think otherwise. For we are will not be with sense taken of one.

Here's another argument. At the creation of humanity, God's voice is presented as saying, "Let Us make man in Our Image, after Our likeness." If, then, the fullness (if I may call it that) of the Holy Trinity is reduced to a single numerical entity, and they impiously deny the Father and the Son Their distinct existence, who is speaking and to whom when it says, "Let us make man in Our Image"? For He should say—if it were as they foolishly claim—"Let me make man in my image, after my likeness." But the writer of the book does not say this. Instead, by assigning the creation to a plural form and adding "Our image," he almost proclaims with a clear and powerful voice that the enumeration of the Holy Trinity is more than One.

Another. At the fashioning of man the voice of God is introduced saying, Let Us make man in Our Image, after Our likeness. If then the amplitude, if I may so call it, of the Holy Trinity is contracted into a One in number, and they impiously take away from the Father and the Son Their separate Existence: who is he who says, and to whom, Let us make man in Our Image? For He ought forsooth to say, if it be as they in their silly nonsense say, Let us make man in my image, after my likeness. But now the writer of the Book, not saying this indeed, but allotting the creation to the plural number and adding Our image, well-nigh with clear and mighty voice proclaims the enumeration of the Holy Trinity to be above One.

Another argument. If the Son is the Brightness of the Father, as Light of Light, how is He not other than Him, as having distinct Being? For that which is illuminated is truly illuminated by another—namely, by that which illuminates it—and not by itself from itself.

Another. If the Son is the Brightness of the Father, as Light of Light, how is He not other than Him, as of distinct Being? For that which is the embrightened, is so in very deed from other, that namely which brightens it, and not itself from itself.

Another argument. The Son, showing Himself to be of the Essence of God the Father, says again, "I came forth from the Father and am come; again I go to the Father." How then will He not be Other than the Father in Person and number, when all reason compels us to conceive of that which proceeds from anything as other than that from which it proceeded? Therefore the contrary argument is not true.

Another. The Son shewing Himself of the Essence of God the Father says again, I came forth from the Father and am come; again I go to the Father. How then will He not be Other than the Father in Person and number, when all reason persuades us to conceive of that which proceeds from ought as other than that from whence it proceeded? Not true therefore is the contrary argument.

Here is the paragraph rewritten in clear, modern English:

Another point. We are justified by believing in God the Father, in His Only-Begotten Son, and in the Holy Spirit. This is why the Savior Himself commands His own disciples, saying "Go therefore and teach all nations, baptizing them in the Name of the Father and of the Son and of the Holy Spirit." If the difference of the Names contributes nothing to our understanding, and when someone says "the Father" they mean the Son, and in naming the Son they refer to the Father, what need would there have been to command that believers should be baptized not into Unity but into Trinity? But since the Divine Nature extends into the number three, it is entirely clear to everyone, I think, that each of those so numbered exists in His own hypostasis (individual Person), yet because there is no change in the Nature, it reaches One Godhead and receives the same worship.

Another. Believing in God the Father, in His Only-Begotten Son, and in the Holy Ghost we are justified. Wherefore the Saviour Himself too enjoins His own Disciples saying Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost. If then the difference of the Names is to contribute nothing to our conception, but when one says the Father, he means the Son, and in naming the Son makes mention of the Father, what need was there of bidding that the believers should be baptized not into Unity but into Trinity? But since the tale of the Divine Nature runs forth into the number three, it is I suppose wholly manifest to all that Each of those so numbered exists in His Own Person, but by reason of there being no change in the Nature, It arrives at One Godhead and has the same worship.

Another. The Divine Scripture says that the cities of the Sodomites were burned by the Anger of God. Explaining how the Divine wrath was brought upon them and clearly describing the mode of the destruction, it says, "The Lord rained upon Sodom brimstone and fire from the Lord," since this is the portion of the cup most fitting for those who commit such sins. What Lord then from what Lord sent the fire on and consumed the cities of the Sodomites? It is clear that it was the Father who works all things through the Son, since the Son is also His Might and His Arm, who caused Him to rain the fire upon the Sodomites. Since therefore the Lord sends the fire from the Lord upon them, how is the Father not Other, in respect to His own Being, than the Son, and the Son again than the Father? For the One is here signified as being from One.

Another. The Divine Scripture says that the cities of the Sodomites were burned by the Anger of God, and explaining how the Divine wrath was brought upon them, and clearly describing the mode of the destruction, The Lord, it says, rained upon Sodom brimstone and fire from, the Lord, since this too is the portion of the cup most befitting those who are wont to commit such sins. What Lord then from what Lord sent the fire on and consumed the cities of the Sodomites? It is clear that it was the Father Who worketh all things through the Son, since He is too His Might and His Arm, Who caused Him to rain the fire upon the Sodomites. Since therefore the Lord sends the fire from the Lord upon them, how is not the Father Other, in respect to His own Being, than the Son,, and the Son again than the Father? For the One is here signified as being from One.

Moved by prophetic spirit and foreknowing things to come through it, the blessed Psalmist understood that the human race could be saved in no other way except by the Appearing of the Son of God alone, who is able to easily reorder all things to whatever He wills. Therefore he prayed that the Son might be sent to us, as the only one able to save those who were under subjection and oppression of the devil, and he said to God the Father, "O send out Thy Light and Thy Truth." As for what the Light is and what the Truth is, hear the Son Himself saying, "I am the Light and I am the Truth." But if the Light and the Truth of the Father—that is, the Son—is sent to us, how is He not Other than the Father in His own Being, even if He is One with Him in terms of Sameness of ousia? For if anyone imagines that this is not so, but that Father and Son are one and the same, why doesn't the one who has the Spirit within him make his prayer differently and cry, "Come to us, O Light and Truth"? But since he says "O send out," he clearly knew that One is the Sender and Another is the Sent—though the mode of the Sending should be understood as befits God.

Another. Moved by prophetic spirit, and through it foreknowing things to come, the blessed Psalmist had perceived that the human race could no otherwise be saved, except by the alone Appearing of the Son of God, Who is able easily to trans-order all things to whatsoever He will. Wherefore he besought that the Son might be sent to us, as alone able to save those who were under subjection and oppression of the devil, and said, as though to God the Father, O send out Thy Light and Thy Truth. What then the Light is, and what the Truth, hear the Son Himself saying, I am the Light and I am the Truth. But if the Light and the Truth of the Father, that is the Son, be sent to us, how is He not Other than He, as far as His own Being, even if He be One with Him as regards Sameness of Essence? For if any imagine that it is not so, but that Father and Son are one and the Same, why does not he who bears within him the Spirit make the fashion of his prayer different and cry, Come to us, O Light and Truth? But since he says O send out, plainly he knew that One is the Sender, Another the Sent: be the mode of the Sending conceived of as befits God.

The Divine Scriptures say that all things in heaven and on earth, visible and invisible, were made through the Son. We who worship the truth hold to this belief and maintain right thinking within the dogmas of piety. Let us therefore examine closely the expression "through the Son" and see what meaning it gives us. Clearly, it leads us to understand that the Doer and Worker is One, while He through whom all things are worked is Another. The expression "through the Son" necessarily presents us with two distinct Persons. Otherwise, they should explain how the phrase "through the Son" can properly and truly refer to a single individual—one in number and counting—if no one else is understood to exist alongside Him and work together with Him. But I think our opponent will be completely unable to do this. Since both the Divine Scriptures proclaim that the Father has worked all things through the Son, and we believe this (and I suppose they do too), it is necessary to understand that the Father exists separately and by Himself, and likewise the Son. This in no way undermines the fact that the Holy Trinity is seen in sameness of ousia.

Another. The Divine Scriptures say, that through the Son were made all things that are in heaven and that are in earth, visible and invisible, and thus believing, we the worshippers of the truth go on our way in rightness of conception, and within the dogmas of piety. Let us then scrutinize the expression through the Son, and examine what sense it gives us. It is clear that it would have us conceive of the Doer and Worker as One, Him through Whom all things are wrought as Another. For the expression through the Son gives, as of necessity, a sort of exhibition of two Persons. Else let them say how the word through the Son in His being said to do anything, will rightly and truly admit the one in number and in the reckoning thereto pertaining, if none other be conceived of with Him and concurring with Him. But I suppose that our opponent will be wholly at a loss. But since both the Divine Scriptures proclaim that the Father hath wrought all things through the Son, and we believe it and I suppose that they too: how is it not of necessity to conceive that the Father exists separately and by Himself, and in like manner the Son, nor does this any way overthrow the fact that the Holy Trinity is seen in sameness of Essence.

The one who carried the Spirit within him was not unaware that some would arise in the last times who would accuse the Essence of the Only Begotten and deny the Lord who bought them by supposing that the Word who appeared from God the Father is not by physis God, but would introduce alongside Him some spurious and falsely-named god, having the name of Sonship and Deity but not truly possessing them. Those who give the Jewish impiety of Arius a place in their own minds do this, and for this reason they put forth from a dead heart no life-giving word of devout thought, but rather that which looks and tends toward death. Their tongue truly is like an arrow shot out; the words of their mouth are deceitful.

He who bare within him the Spirit was not ignorant that there should arise some in the last times who should accuse the Essence of the Only Begotten and deny the Lord that bought them, by supposing that the Word Who appeared from God the Father is not by Nature God, but should bring in besides Him some so to speak spurious and false-called god, having about him the name of Sonship and Deity, but not so in truth. Such do they, who give the Jewish impiety of Arius an abode in their own mind; wherefore they put forth out of a dead heart, no life-giving word of pious thought, but that which looketh and tendeth unto death. Their tongue verily is as an arrow shot out; deceitful the words of their mouth.

As if someone were already challenging the words of truth and practically saying to the holy Evangelist: "The Word was with God, sir—very well, we fully agree with what you've written about this. Let the Father exist separately, and the Son likewise. But what should we understand the Word to be by physis? Simply being with God doesn't reveal His ousia at all. Since the divine Scriptures proclaim one God, we'll assign this to the Father alone, with whom the Word was." How does truth's herald respond? Not only was the Word with God, but He was also God—so that through being with God, He might be known to be Other than the Father and believed to be the Son, distinct and existing by Himself; and through being God, He might be understood as consubstantial and from Him by physis, being both God and coming forth from God. For it would be inconceivable, since everyone confesses the Godhead to be one, that the Holy Trinity should not in every way share the same ousia and thus arrive at one relation of Godhead. Therefore He was also God. He did not become God eventually, but He was—since eternal being must especially and certainly accompany being God, because whatever came into existence in time or was brought from non-existence into existence will not be God by physis.

As though then some one were already resisting the words of truth, and were almost saying to the Holy Evangelist; The Word was with God, Sir, be it so, we agree fully to what you have written as to this. Be the Father and Exist He separately, and the Son likewise. What now ought one to suppose that the Word is by Nature? for His Being with God, does not at all reveal His Essence. But since the Divine Scriptures proclaim One God, we will allot this to the Father only, with Whom the Word was. What then replies Truth's herald? Not only was the Word with God, but He was also God, that through His being with God, He might be known to be Other than the Father and might be believed to be Son distinct and by Himself; through being God, He might be conceived of as Consubstantial and of Him by Nature, as being both God and coming forth from God. For it were inconceivable, since the Godhead is by all confessed to be One, that the Holy Trinity should not in every wise arrive at Sameness of Essence and so reach one relation of Godhead. He was then also God. He did not become so at last, but He was, if indeed eternal being will most specially and surely follow on being God: for that which became in time, or was at all brought from not being into being, will not be by Nature God.

Since God the Word has eternity through the word "was" and consubstantiality with the Father through being God, how great a punishment and vengeance must we think those people will incur who believe that He is in any way inferior to or unlike the One who begot Him, and who do not hesitate to reach such a height of impiety that they even dare to say such things to others, understanding neither what they say nor what they affirm?

Seeing then that God the Word has Eternity through the word was, Consubstantiality with the Father through being God, how great punishment and vengeance must we needs think that they shall be found to incur, who think that He is in ought whatever inferior, or unlike Him who begat Him, and shudder not to go forward to that height of impiety, as even to dare to utter such things to others also, understanding neither what they say, nor whereof they affirm?

Here is the rewritten paragraph:

But we will know from the following considerations that the Son, who is truly from Him, is in no way inferior to the Father.

But that the Son Who is of Him of a truth is in no wise inferior to the Father, we shall know again from the accompanying considerations.

Another point. The Divine Scriptures call the Son by many and varied names. They say that He is the Wisdom and Power of the Father, according to what Paul says: "Christ the Power of God and the Wisdom of God." He is also called both His Light and His Truth, as one of the Saints sings in the Psalms: "O send out Thy Light and Thy Truth." He is called Righteousness as well, as in "Quicken me in Thy Righteousness"—for the Father gives life in Christ to those who believe in Him. He is also called the Counsel of the Father, as it says, "Thou shalt guide me with Thy Counsel," and again, "The Counsel of the Lord standeth for ever." Since the Son is all these things to God the Father, let those who flatter the error of Arius and are filled with that man's foolishness tell us how He is lesser than the Father. For if they are right, then we must say that the Father is not wholly wise, not wholly mighty, not wholly light, not wholly truth, not wholly righteous—indeed, not even perfect in counsel—if the Son, who is all these things to Him, is shown to be not perfect because He is inferior. But to think or say this is impious. The Father is perfect because He has all things perfectly in Himself. Clearly, then, the Son is also perfect—the Wisdom and the Power, the Light and the Truth, the Righteousness and the Counsel of the Father. But how can He who brings perfection to His own Father be conceived of as inferior?

Another. By many and varied names do the Divine Scriptures call the Son. For they say that He is the Wisdom and Power of the Father, according to what is said by Paul, Christ the Power of God and the Wisdom of God. He is called again both His Light and His Truth, as is sung in the Psalms by one of the Saints, O send out Thy Light and Thy Truth. He is called also Righteousness, as, Quicken me in Thy Righteousness: for the Father quickens in Christ those who believe on Him. He is called also the Counsel of the Father, as it is said, Thou shalt guide me with Thy Counsel, and again, The Counsel of the Lord standeth for ever. Since then the Son is all these to God the Father, let them tell us who fawn on the error of Arius and are filled with that man's folly, how He is lesser than He. For if they be right, it is time to say that the Father is not wholly wise, not wholly Mighty, not wholly Light, not wholly Truth, not wholly Righteous, yea, not even Perfect in Counsel, if the Son Who is all these to Him, by reason of being inferior is shewn to be not Perfect. But to think or say thus is impious. Perfect is the Father, because He has all things perfectly in Himself: Perfect then clearly the Son too, the Wisdom and the Power, the Light and the Truth, the Righteousness and the Counsel of the Father. But He Who fulfilleth Perfection in His own Father, how can He be conceived of as inferior?

Another. If the Son is inferior to God the Father yet is worshipped both by us and by the holy angels, we will be caught in the act of serving two gods, since what lacks perfection can never attain to sameness of ousia with the Perfect. The difference separating things that are unlike in their physis is vast, dividing them into complete otherness. But the faith is not in a plurality of gods. Rather, God is One: the Father, with the Son and Holy Spirit attaining unity with Him. The charge against the Son therefore comes to nothing. For how could what is inferior be admitted into unity with the Perfect Father and be united in nature through unity of ousia?

Another. If the Son having inferiority to God the Father, is worshipped both by us and by the Holy Angels, we shall be taken in the act of serving two gods, since that which lacks perfection will never attain to sameness of essence with the Perfect; but vast is the difference sundering unto alienship things unlike as regards their nature. But the faith is not in plurality of gods, but One is God the Father, the Son and Holy Ghost attaining unto unity with Him. The charge against the Son then comes to nothing. For how yet will that which is inferior be admitted into unity with the Perfect Father, and be united as to Nature in unity of Essence?

If the Son is fullness (for we have all received from His fullness), how can inferiority have any place in Him? Things that are contrary to one another cannot coexist in the same subject at the same time.

Another. If the Son is fulness (for of His fulness have all we received) how will what is inferior have a place? for things that are contrary to one another are irreconcileable in one subject at the same time.

Another. If the Son who has the lesser fills all things, where will the greater of the Father have place? For the argument is being used in more physical terms, by way of example, while superiority and inferiority in what is unembodied is conceived of differently.

Another. If the Son who has the lesser filleth all things, where will the greater of the Father have place? For the argument shall be used in more corporeal form, in the way of example, while the superiority and inferiority in the unembodied is otherwise conceived of.

Another argument. If God is That Which is above every name, and the Son who is His Heir does not attain perfection because of being lesser, then there is no greatness in that which is above all things, namely God. But it is absurd either to think or say this: therefore the Son is Perfect, as being above every name, and God.

Another. If God is That Which is above every name, and the Son Who is His Heir attains not to be Perfect by reason of the lesser, there is no greatness in that which is above all things, that is God. But it is absurd either to think or to say this: Perfect therefore is the Son, as being above every name, and God.

Another argument. If the Divine Nature has no quantity, and "lesser" implies a matter of degree, how can the Son, who is God by physis, be thought of as inferior? For He will not be outside the realm of quantity if they claim He is inferior to the Father.

Another. If the Divine Nature is without quantity, and the lesser is cognizant of degree, how can the Son Who is by Nature God be conceived of as inferior? For He will not be beyond the province of quantity, if they say that He has inferiority to the Father.

Another argument. The blessed John says of the Son that He does not give the Spirit by measure—that is, to those who are worthy. Since there is no measure in the Son, He is immeasurable and surpasses all comprehension in quantity, being God. How then can the one who is not measured be less?²²

Another. The blessed John says of the Son that He giveth not the Spirit by measure, to those that is who are worthy. Since then there is not measure in the Son, He is immeasurable, and surpasses all comprehension in quantity as being God. How then is the not-measured less?²²

Another argument. If the Son is lesser and the Father greater, then clearly they will contribute differently to our sanctification, each in proportion to their respective measures. The Father would sanctify to a greater degree, the Son to a lesser degree and separately. Therefore the Spirit would be twofold—less in the Son, greater in the Father. And those who are sanctified by the Father would be sanctified perfectly, while those sanctified by the Son would not be sanctified perfectly. But this line of reasoning leads to great absurdity. For the Holy Spirit is one, and the sanctification freely given by the Father through the Son according to nature (physis) is one and perfect. Therefore He who has the same operation as the perfect Father is not lesser. He possesses the Spirit of Him who begot Him as a good belonging to His own nature (physis), living and existing in Him, just as the Father has it.

Another. If the Son is lesser, the Father greater, differently, it is plain, and in proportion to the measures that Either hath, will they contribute to our sanctification. And the Father will sanctify in a greater degree, the Son in a less and separately. The Spirit therefore will be twofold, and less in the Son, greater in the Father. And they who are sanctified by the Father will be sanctified perfectly, they who by the Son, not perfectly. But great is the absurdity of reasoning herein. For One is the Holy Ghost, one and perfect the Sanctification, freely given by the Father through the Son Naturally. Not lesser then is He Who has the same operation with the Perfect Father, and Who has the Spirit of Him Who begat Him, a good of His own Nature, Living and inexisting, even as the Father hath.

Another argument. If the Son were in the Form and Equality of God, as Paul says, how is He lesser than the Father? For the mode of the dispensation with the Flesh and the humiliation connected with it—which has the Second Coming from Heaven as its end point—will not, I suppose, strip the Son of the dignity that belongs to Him by physis. For He will surely come, as we heard Him say, in the glory of His Father. How then can He in any way share in the glory of the perfect Father if He is inferior to Him?

Another. If the Son were in the Form and Equality of God, as Paul saith, how is He lesser that He? For the mode of the dispensation with Flesh and the humiliation thereupon mentioned, which has the Second Appearance from Heaven as its termination, will not, I suppose, bare the Son of the dignity by Nature belonging to Him. For He will surely come, as we heard Him say, in the glory of His Father. How then is he at all in the glory of the Perfect Father who is inferior to Him?

Another. God the Father is found somewhere saying through one of the prophets, "I will not give My glory unto another." We must therefore ask those who impiously dishonor the Son—or rather, through Him the Father too, for he who does not honor the Son does not honor the Father either—whether the Son, while being less than God the Father as they suppose, is consubstantial with Him or not. If they say that He is consubstantial, why do they wrongly assign Him the lesser status? For things that are of the same ousia and physis will never have the greater within themselves as regards their mode of being, for this is precisely what is being considered.

Another. God the Father is somewhere found to say by one of the prophets, I will not give My glory unto another. We must ask therefore those who impiously dishonour the Son, nay rather through Him the Father too (for he that honoureth not the Son, neither doth he honour the Father), whether the Son being, as they suppose, less than God the Father is Consubstantial with Him, or no? If then they shall say that He is Consubstantial, why do they for nought put on Him the less? For things that are of the same essence and nature, will never have the greater in themselves, as regards the mode of their being: for this altogether is it that is under consideration.

But they will probably not agree, nor will they grant that the Son is Consubstantial with the Father, since according to them He is less. He will therefore be wholly other and alien from the Father. How then does He have His glory? For blessed Daniel says there was given Him glory and a kingdom. Either God the Father will be lying when He says, I will not give My glory unto another, or if He is truthful and did give His glory to the Son, then the Son is not other than He, being the Fruit of His ousia and His true Offspring. And He who is so situated toward the Father in regard to ousia, how will He be less than He?

But they will not perhaps agree, nor will grant that the Son is Consubstantial with the Father, He being according to them less: He will therefore be wholly other and alien from the Father. How then has He His glory? For there was given Him, says blessed Daniel, glory and a kingdom. For either God the Father will lie in saying, I will not give My glory unto another: or if He is true, and did give His glory to the Son, then is He not other than He, the Fruit of His Essence and His True Offspring. And He Who is so situated towards the Father in regard of Essence, how will He be less than He?

Others are simple and unconnected. If the Father is Almighty, and the Son is likewise Almighty, how is He lesser than the Father? For I don't suppose that according to the law of sequence, the imperfect will rise up to the measure of the perfect. And if the Father is Lord, and the Son is likewise Lord, how is He less than the Father? For He will not be perfectly free if He is less in lordship and does not have the full dignity in Himself. And if the Father is Light, and the Son is likewise Light, how is He less than the Father? For He will not be perfectly Light, but will be partially comprehended by darkness, and the Evangelist will be lying when he says, "The darkness did not comprehend it." And if the Father is Life, and the Son is likewise Life, how is He less than the Father? For life will not exist in us in perfect measure, even if Christ dwells in the inner man. But those who believe are still to some degree dead, if it is true that the Son, having the less, is not perfectly life. But since one must push away as far as possible the absurdity of this, we say that the Son is Perfect, being made equal to the Perfect Father by reason of the exact Likeness of His ousia.

Others, simple and without connection. If the Father is Almighty, and the Son likewise Almighty, how is He lesser than He? for I do not suppose that according to the law of sequence, the imperfect will mount up to the measure of the perfect. And if the Father is Lord, and the Son likewise Lord; how is He less than He? For He will be not perfectly free, if He be less in lordship, and have not the full dignity in Himself. And if the Father be Light, and the Son likewise Light, how is He less than He? For He will be not perfectly Light, but will be in part comprehended by darkness, and the Evangelist will lie in saying, The darkness comprehended it not. And if the Father is Life, and the Son likewise Life, how is He less than He? For in us life will not exist in perfect measure, even if Christ dwell in the inner man: but they who believe are still to some degree dead, if so be that the Son having the less, is not perfectly life. But since one must needs put as far away as possible the absurdity of this, we say that Perfect is the Son, being. made equal to the Perfect Father by reason of the exact Likeness of His Essence.

Another point. If the Son is less than the Father, and therefore not Consubstantial, He is as a consequence other by nature and wholly alien. In that case He is not Son, and not even God at all. For how will He be called Son if He is not of the Father, or how will He any longer be God if He is not of God by physis? But since our faith is in the Son, we are still, it seems, in error, not knowing the True God. But this is absurd. Believing therefore in the Son, we believe in the Father too and in the Holy Spirit. The Son is not therefore alien from God the Father as lesser, but has unity with Him by reason of being of Him by physis, and is therefore both Equal and Perfect.

Another. If the Son be less than the Father, and therefore not Consubstantial; He is as a consequence other by nature and wholly alien: hence He is not Son, yea not even God at all. For how will he be called Son who is not of the Father, or how will he be any longer God who is not of God by Nature? But since our faith is in the Son, we are still it seems in error, not knowing the True God. But this is absurd. Believing therefore in the Son, we believe in the Father too and in the Holy Ghost. The Son is not therefore alien from God the Father as lesser, but has unity with Him, by reason of being of Him by Nature, and is therefore both Equal and Perfect.

Another. If God the Word who shone forth from God the Father is truly Son, our opponents must necessarily confess, even against their will, that He is of the ousia of the Father, for this is what true sonship means. Then how is such a One inferior to the Father, if He is the fruit of His ousia, which in no way admits anything lesser within itself? For all things exist in perfect measure in God. But if He is not of the ousia of the Father, then He is not Son, but something counterfeit and falsely named. Indeed, the Father Himself would not rightly and truly be called Father. For if there is no Son by physis, on account of whom He is Father, how is He understood as Father? But this is absurd, for God is truly Father, as all the Divine Scriptures declare. Therefore, He who is from Him by physis is surely Son. If so, He is not lesser, for He is consubstantial as Son.

Another. If God the Word Who beamed forth from God the Father is in truth Son, of necessity must our opponents even against their will confess that He is of the Essence of the Father; for this is what sonship in truth means. Then how is Such inferior to the Father, if He be Fruit of His Essence, Which is nowise receptive of the lesser within Itself? For all things are in perfect degree in God. But if He be not of the Essence of the Father, neither is He Son, but some counterfeit and falsely-called: yea neither will the Father Himself be rightly and truly called Father. For if there be no Son by Nature, on account of Whom He is Father, how is He conceived of as Father? But this is absurd, for God is Very Father; for so do all the Divine Scriptures cry aloud. He Who is of Him by Nature is therefore surely Son: if so, not lesser; for He is Consubstantial as Son.

Another argument. God doesn't rightly have the name of family or fatherhood from us, but rather we clearly received it from Him. Paul's word is trustworthy when he declares, "Of Whom every family in heaven and earth is named." Since God is most ancient of all things, we are fathers by imitation, being called to His pattern because we are made after His image. Then tell me this: how are we who are made after His likeness fathers of our own children by nature, if this is not the case in the Archetype after which we too have been formed? How can anyone grant that the name of family or fatherhood passed even to the rest from God, if He is not truly a Father? For if that were so, the nature of the thing would be completely overturned, and we would give Him the name Father in imitation of us rather than He giving it to us. The argument will compel the heretic to admit this even against his will. Therefore the witness of truth lies in saying that from Him is every family both in heaven and earth. But to say this is completely absurd: for it is true to say, "Do you seek a proof of Christ speaking in me?" and from God does the name of family flow down to us also. He is therefore by nature the Father of the Word. He begat Him in all respects not unlike Himself, without having anything less than whatever He Himself has. For we who are made after an imitation of Him do not have those begotten of us in this way, but as altogether equal in terms of nature.

Another. The name of family or fathership not God has of right from us, but we rather clearly received it from Him. And trusty is the word of Paul crying on this wise, Of Whom every family in heaven and earth is named. But since God is that which is most ancient of all, by imitation are we fathers, who are called to His Pattern by reason of our being made after His Image. Then how, tell me, are we who are made after His Likeness, by nature fathers of our own children, if this be not the case in the Archetype, after Which we too have been formed? How will any one grant that the name of family or fathership passed even unto the rest from God, if He be not in very deed a Father? For, if it were so, the nature of the thing would be wholly overturned and we should rather give to Him to be called Father in imitation of us, than He give it to us. For this the argument will compel the heretic even against his will to admit. The witness therefore of the truth lies in saying that from Him is every family both in heaven and earth. But to say this is most absurd: for true is he who is bold to say, Do ye seek a proof of Christ speaking in me? and from God does the name of family flow down to us also. He is therefore by Nature the Father of the Word, He begat Him in all respects not unlike Himself, through His having the lesser than whatever Himself has. For we who are made after an imitation of Him, do not so have those that are begotten of us, but altogether equal, as regards the nature.

Another argument: Let the heretic, who is full of clever arguments, stop twisting the truth. Even if he confesses that the Word of God is Son, let him not honor Him with empty words while saying that He is not of the Essence of the Father. For how is He Son at all unless He is so by Nature? So let them either strip off their hypocritical mask and blaspheme openly, admitting that He is neither God nor Son, or—if convicted by all of Holy Scripture and struck by the words of the saints as if by stones from a sling—let them be ashamed before the truth and say that He is Son and God. Then let them not think He is lesser than the One Who begot Him. For how can the Word, being God, be lesser when compared to God the Father? Even a human being is both called and is son of man, yet he will not be inferior to his father insofar as he is man. For a man will not be greater or less than a man with respect to being man, nor an angel than an angel with respect to being angel, nor anything else that exists that shares the same nature with another and has been allotted a portion of the same essence. Therefore, if He is truly Son, one must necessarily say that He is of the Essence of the Father, having all His Father's properties in Himself by Nature. And if the Father is God by Nature, then clearly the Word Who is begotten of that Nature is also God by Nature. How then can God be less than God with respect to being God?

Another. Let not the heretic manifold in arguments deal subtilly with the truth, nor confessing that the Word of God is Son, honour Him in mere words, saying that He is not of the Essence of the Father. For how is He Son at all, except He be so by Nature? Let them then either, stripping off the mask of hypocrisy, blaspheme openly, confessing that He is neither God nor Son: or if convicted by the whole Divine Scripture and wounded by the words of the Saints as by sling-stones they feel shame in presence of the truth, and say that He is Son and God, let them not think that He is lesser than He Who begat Him. For how will the Word, being God, admit of the lesser, compared to God the Father? although man too is both called and is son of man, yet will he not be inferior to his father so far as he is man. For man will not be greater or less than man, in respect of his being man, nor yet angel than angel, in regard of his being angel, nor ought else of things that are that is con-natural to any-thing whatsoever, and has a share of the same essence allotted to it. Therefore if He is truly Son, one must needs say that He is of the Essence of the Father, having all His Father's properties in Himself of Nature. And if the Father be God by Nature, God by Nature plainly is also the Word Who is begotten of That Nature. How then will God be less than God in regard to being God?

Another. Where did you get the audacity to say that the Son is in a lesser condition than the One who begot Him? How will He accept being lesser? As far as timing goes, no one, I suppose, even if extremely foolish, would imagine this. For the Son exists before the ages, and He Himself is the Maker of the ages. It makes sense to understand that the One whose generation is older than all time will not be defined by time. But neither is He lesser than Him in the dimension of physical size, for the Divine Nature is understood to exist without size, dimension, or body. So how should we understand "lesser" when applied to the One who is begotten? Perhaps someone will say: in glory, in power, in wisdom. Then let them tell us how great and large the Father is in these respects (if we must speak this way), so that the Son can be understood as less when measured against Him. Or if the Father is inconceivable and immeasurable in goodness, and far exceeds the measure of our understanding, how do the Arians, recklessly daring all things, say that the Son is lesser, thereby undermining the dignity that belongs to Him by physis? For the lesser is proven by comparison with the greater. But if the Dignity of the Father is unmeasured, what is the proof of its diminution in the Son?

Another. Whence, sirs, did ye get the daring to say that the Son is in lesser condition than He Who begat Him? How will He admit the lesser? As regards the date of being, no one I suppose, even though exceeding silly, would surmise. For before the ages is the Son, and Himself is the Maker of the ages: and it will be with reason conceived that He Who has His Generation elder than all time, will not be defined by time. But neither is He lesser than He in the dimension that belongs to size: for the Divine Nature is conceived of and is without size, dimension and body. How then is the lesser to be taken of Him Who is begotten? In glory, perhaps one will say, in power, in wisdom. Let them say then, how great and large the Father is herein (if one must speak thus), in order that the Son may be conceived of as less, when measured with Him? Or if the Father is in good inconceiveable and immeasurable, and that far outstrips the measure of our understanding, whence do the Arians, readily daring all things, say that the Son is lesser, to the overthrow of the dignity that belongs to Him by nature? For the lesser is proved by the juxtaposition of the greater; but if the Dignity of the Father is unmeasured, what is the proof of its diminution in the Son?

One can indeed truthfully respond to the abomination of the unholy heretics: "Our enemies are without understanding." How are they not full of complete ignorance, "understanding neither what they say nor whereof they affirm," as Paul says? Here is why we think it necessary to accuse them: If they say that the Son is truly begotten as God from God the Father, and if they actually believe this, how is He lesser than the Father? This leads to great absurdity in reasoning, containing blasphemy on every side—blasphemy so terrible that one would refuse even to hear it. For if the Son, being God by Nature (physis), can in any way admit being lesser in Himself, we must eventually conclude that there is something greater than God. The Essence (ousia) of the Father, then, could not be conceived of as being in Perfection in every respect, even though He is God by Nature (physis). Instead, He Himself would progress in some way toward something greater, being convicted through the Son—His Image—that He too is of an essence (ousia) that admits being lesser. And He would be subject to this potentially, even if He has not yet experienced it, since things that are capable of something will entirely admit the things they are capable of, and when the time calls them to experience it, they will not refuse it. But the blasphemy apparent in this is great. For the Father will not advance in any way toward something greater, nor will He admit being lesser, because He is God by Nature (physis). Therefore, neither will the Son admit being lesser in Himself, since He too is God by Nature (physis), lest the phrase or two invented by the ignorance of the heretics should be imagined to be an accusation against the Essence (ousia) that is above all.²

Another. One may indeed with truth reply to the abomination of the unholy heretics, Our enemies are without understanding. For how are they not full of all unlearning, understanding neither what they say nor whereof they affirm, as Paul saith? The reason why we think it needful to accuse them is this. If they say that the Son is of a truth begotten God of God the Father, and so believe, how is He lesser than the Father? For great absurdity of ideas will hence be generated, on every side containing blasphemy, and such that one would refuse only to hear them. For if the Son being God by Nature can any whit admit in Himself the lesser, we must needs at length conceive that there is something greater than God. The Essence then of the Father is not conceived of as being in Perfection of every thing, even though He be by Nature God, but He will Himself progress in some direction towards the greater, convicted in the Son His Image that He Himself too is of the essence that admits the lesser. And He will suffer this virtually, even if He have not yet suffered it; since things that are capable of ought, will altogether admit the things whereof they are capable, and when the time calls them to suffer it, they will not refuse it. But great is the blasphemy that is apparent herein. For neither will the Father advance in any direction towards the greater, nor yet will He admit of the lesser, by reason that He is by Nature God. Therefore neither will the Son admit in Himself the lesser, in that He too is God by Nature, lest the syllable or two which was devised by the unlearning of the heretics, should be imagined to be an accusal of the Essence that is above all.²

Another. If the Word of God the Father, being by physis His Son, is lesser than He—either in regard to God-befitting dignity, or as not by physis unchangeable, or in any sort of inferiority—the accusation will be not so much against Him as against the ousia from which He is believed to come, if it altogether generates what is lesser or worse than itself, even though the created and constructed creation would not endure to do such a thing. For everything that is fruit-bearing brings forth what is wholly like itself. But if they say that the divine physis of the Father is above all passion, it will clearly be beyond this charge, and being the archetype of the good things that are in us, will beget the Son not as lesser, but as equal and consubstantial, lest the God who is so far above us be inferior even to us.

Another. If the Word of God the Father being by Nature His Son is lesser than He, either in regard of God-befitting Dignity, or as not by Nature Unchangeable, or in any sort of inferiority, the accusal will be not so much of Him as of the Essence Whereof He is believed to be, if It altogether generate the lesser, or the worse, than Itself, although the originate and constructed creation would not endure to do such a thing. For everything that is fruit-bearing, brings forth what is wholly like itself. But if they say that the Divine Nature of the Father is above all passion, It will manifestly be beyond this charge, and being the Archetype of the good things that are in us, will beget the Son not lesser, but Equal and Consubstantial, lest the God That is so far above us be inferior even to us.

Another argument using reductio ad absurdum. Christ, showing that He is equal with God the Father, says to His own disciples, "He who has seen Me has seen the Father." How then will He who is by nature such, and truly is what He Himself declares, be lesser, according to the foolish opinion of some? For if being lesser He shows the Father in Himself without any change taking place, then the lesser will extend to the Father, since the Father appears in His unchanging image, the Son. But this is absurd. Therefore the Son is not lesser, since the Father who is perfect is imaged in Him. Another argument. And how will the Son accept being lesser than the Father, when He says without error, "All things that the Father has are Mine," and again, speaking to God the Father, "All Mine are Yours and Yours are Mine"? For if the Son is indeed lesser, according to the foolish opinion of some, then since He speaks truthfully in saying to the Father, "Mine are Yours and Yours are Mine," the lesser will make its way to the Father too, and likewise the greater to the Son. The order of things becomes meaningless if what belongs to each is seen in the other, and whatever is the Father's is also the Son's, and again whatever appears as the unique property of the Son is also the Father's. Then nothing would prevent us from saying that the Father is lesser than the Son, and the Son greater than the Father. But this is utterly absurd even to imagine. Therefore He who shares the prerogatives of ousia in common with the Father is equal and not lesser.

Another by the method of reductio ad absurdum. Christ shewing that He is Equal with God the Father says to His own Disciples, He that hath seen Me hath seen the Father. Then how will He that is by Nature Such, and so IS as Himself with truth declares, have the lesser, according to the uncounsel of some? For if being lesser He shews in Himself the Father, without any intervening change, the lesser will reach to the Father, as appearing in His Unchanged Image, the Son. But this is absurd: therefore not lesser is the Son, in whom the Father being Perfect is imaged. Another. And how will the Son admit the lesser, than wherein is the Father, seeing that He says without blame, All things that the Father hath are Mine: and again, as to God the Father, All Mine are Thine and Thine are Mine? For if indeed the Son is, according to the uncounsel of some, lesser; since He speaks truth in saying to the Father, Mine are Thine and Thine are Mine, the lesser will make its way to the Father too, and likewise the greater to the Son, the order of things being indifferent, if what belongs to either are seen in the other, and whatsoever is the Father's, this is the Son's also, and again whatever appears as the special property of the Son, this is the Father's too. Nothing then will hinder our saying that the Father is lesser than the Son, and the Son greater than the Father. But this is most absurd only to conceive of: Equal therefore and not lesser is He Who hath the Prerogatives of Essence in common with the Father.

Another argument of the same kind. If everything the Father has belongs entirely to the Son, and the Father has Perfection, then the Son will be Perfect too, since He has the properties and excellencies of the Father. Therefore He is not lesser, contrary to the heretics' impious claim.

Another of the same. If all that the Father hath, are wholly the Son's, and the Father hath Perfection, Perfect will be the Son too, Who hath the properties and excellencies of the Father. Therefore is He not lesser, according to the impiety of the heretics.

Let me tell you who are bringing down unquenchable fire on their own heads and who reject the correctness of the Divine teachings by inventing deceptive arguments with many variations to mislead and confuse the simpler believers. Tell us whether the Father is superior to the Son, possessing something greater in comparison to Him—if the Son is less, as they foolishly claim—or not? I completely assume they will say He is superior. Or let them explain what advantage the Father has in possessing the greater if He is not superior. For if there is no advantage at all, then the entire charge against the Son immediately falls apart. But if there is some great difference, then He is superior, since He has the greater. Let them answer and tell us, if they are truly wise, why the Father, when begetting the Son, did not beget Him equal to Himself but lesser. For if it were clearly better to beget the Son equal to Himself in all things, what prevented Him from doing it? For if something necessarily prevented Him, they will have to admit even against their will that there is something greater than the Father. But if nothing at all prevented Him, and He had the power and knew it was better to beget the Son equal but begot Him lesser, this is clearly envy toward Him and malice. For He chose not to give equality to the Son. Therefore, either the Father is powerless in His begetting, or there is malice, according to the conclusion drawn from these arguments, if the Son has the lesser as they claim. But this is absurd, for the Divine and unblemished physis is above all passion. Therefore the Son is not less, so that He does not lose equality, since the Father is in no way powerless to beget His Offspring equal to Himself, nor is He hindered by malice from choosing what is better.

Another by the method of reductio ad absurdum, with combination of arguments. Let them tell us who are pouring down the flame unquenchable on their own head, and who reject the uprightness that is in the Divine Dogmas, devising wiles of many-coloured arguments unto the deceiving and overthrow of the simpler, whether the Father is superior to the Son, having the greater in comparison with Him, if He be less, as they in their silly talk say, or not? But I entirely suppose that they will say, He is superior: or let them say what advantage the Father hath in possessing the greater, if He be not superior. For if nothing at all, the whole charge against the Son immediately comes to nought: but if there is any great difference, He is then superior, as having the greater. Let them answer then and tell us, if they are indeed wise, why the Father begetting the Son, begat Him not Equal to Himself but lesser. For if it were clearly better to beget the Son in all things Equal to Himself, who hindered His doing it? For if there is ought that hindered as of necessity, they will admit even against their will, that there is somewhat greater than the Father. But if there were nothing at all to hinder, but having the power and knowing that it is better to beget the Son equal He begot Him lesser, this is plainly envy towards Him and an evil eye: for He chose not to give equality to the Son. Either then the Father is impotent in regard to His Begetting, or it will be evil eye, according to the result collected out of the arguments, if the Son have the lesser according to their account. But this is absurd; for the Divine and Untaint Nature is above all passion. Therefore not less is the Son, that He lose not the equality, the Father being in no wise powerless to beget His Offspring equal to Himself, nor yet hindered by evil eye from choosing the better.

Another argument. The Savior Himself says somewhere that He is in the Father and the Father is likewise in Him. But it is clear to everyone that we should not imagine that the Father is contained in the Son like one body inside another or one vessel inside another, or that the Son is somehow placed inside the Father in the same way. Rather, One appears in the Other, and He in Him, in the Unchanged Sameness of ousia, and in the Unity and Likeness that belongs to physis. It is as if a person looking at his own form in a reflection were to say truthfully to someone, marveling at the perfect likeness of his figure, "I am in this image and this image is in me."

Another. The Saviour Himself somewhere says that He is in the Father and the Father likewise in Him. But it is plain to every one, that we are not to suppose that like as one body is in another, or one vessel in another, so the Father is contained in the Son, or the Son again in some way placed in the Father: but One appears in the Other, and He in Him in the Unchanged Sameness of Essence, and in the Unity and Likeness that belongs to Nature. As though a person beholding his own form in an image were to say truly to any, and marvelling at the finished likeness of his figure to cry out, I am in this picture and this picture in me.

Or think of it another way: it's like the sweetness of honey on the tongue saying of itself, "I am in the honey and the honey in me." Or like the heat that naturally comes from fire, if it could speak, saying, "I am in the fire and the fire in me." Each of these examples can be distinguished mentally, but they share one physis. One proceeds from the other in an indivisible and continuous way, so that it seems to be separate from what it's in. Yet even though our thinking about these things takes this form, one still appears in the other and both are the same in ousia. If, then, because of the unchangeableness of their ousia and the complete exactness of the express image, the Father is in the Son, how could the greater find room and appear in the Son who is, according to them, lesser? But since He is wholly in Him, the Son is altogether perfect, able to contain the Perfect and the express image of the mighty Father.

Or in another way:—-As if the sweetness of the honey when laid on the tongue should say of itself, I am in the honey and the honey in me; or as though again the heat that proceeds naturally from fire, emitting a voice were to say, I am in the fire and the fire in me. For each of the things mentioned is I suppose divisible in idea, but one in nature, and the one proceeding by a sort of indivisible and continuous forthcome from the other, so as to seem to be even severed from that wherein it is. Yet though the force of ideas regarding these things takes this form, still one appears in the other and both are the same as regards essence. If then by reason of the unchangeableness of Their Essence, and the entire exactness in express Image, the Father is in the Son, how will the greater find place and appear in the Son Who is according to them lesser? But since He is wholly in Him, altogether Perfect is the Son, Who is able to contain the Perfect and is the express Image of the Mighty Father.

This was in the beginning with God.

2 This was in the beginning with God.

The Evangelist here made a kind of summary of what had already been said before. But by adding the word "This," he seems to be almost shouting aloud. He who is in the beginning, the Word with the Father, He who is God of God—it is He and no other about whom our sacred book is written. But he seems again not without purpose to add to what has been said the words, "This was in the beginning with God." For he, enlightened by the Divine Spirit to know things to come, was not unaware—as it seems to me and as we may truly say—that certain people would appear, workers of destruction, the devil's traps, death's snares leading down to the rooms and depths of hell those who through ignorance give heed to the things they vomit forth from an evil heart. For they will rise up and fight against their own head, saying that one thing is the word that is conceived in God the Father, and that something else entirely, though very similar and like to the conceived one, is the Son and Word through whom God works all things; so that He may be thought of as word of word and image of image and radiance of radiance.

The Evangelist herein made a sort of recapitulation of what had been already before said. But adding the word This, he is seen all-but crying aloud. He Who is in the beginning, the Word with the Father, He Who is God of God, He it is and none other, regarding Whom our august book is set forth. But he seems again not idly to add to what has been said the words, This was in the beginning with God. For he, enlightened by the Divine Spirit unto the knowledge of things to come, was not ignorant, as seems to me and as we may truly say, that certain would appear, perdition's workpeople, the devil's nets, death's snares leading down to the chambers and depth of hell those who from unlearning give heed to the things that them belch forth out of an evil heart. For they will rise up and be valiant against their own head, saying that one is the word that is conceived in God the Father, and that some other most similar and like to the conceived one, is the Son and Word through Whom God works all things; in order that He may be conceived of as word of word and image of image and radiance of radiance.

The blessed Evangelist, as if he had already heard them blaspheming and was rightly stirred against the absurd foolishness of their writings, had already defined and shown through many words, as was fitting, that the Word is One, and Only and True, of God and in God and with God. With piercing clarity he adds, This was in the beginning with God, as Son, that is, with the Father, as inborn, as of His ousia, as Only-Begotten; This, there being no second.

The Blessed Evangelist then, as though he had already heard them blaspheming and with reason stirred against the absurd follies of their writings, having already defined, and by many words, as was due, shewn that the Word is One, and Only and Very, of God and in God and with God, with flashing eye he adds, This was in the beginning with God, as Son, that is, with the Father, as inborn, as of His Essence, as Only-Begotten; This, there being no second.

Since I believe we must zealously expose such impiety and further reveal their blasphemy for the greater protection of those who are simpler in understanding (for whoever learns about it will pay attention and leap away from it, as if from a serpent lurking in the middle of the path), I must necessarily present their opinion in the form of an antithesis. For it will receive its refutations in proper order, according to the methods that God, who gives wisdom to all, will provide.

But since I deem that we ought, zealously declaring such impiety, to lay yet more open their blasphemy, for the greater security of the simpler ones (for he who has learnt it will give heed and will spring out of its reach, as though a serpent lurking in the midst of the path), needs will I expose their opinion, after the form of antithesis. For it shall receive its refutations in order, according to the modes which God who giveth wisdom to all shall grant.

The Only-Begotten Son of God, he says, is not truly His Word by proper right, but the conceived word of God the Father moves and is always in Him. Meanwhile, the Son who is said to have been begotten from Him receives His conceived word, knows all things by having learned them, and is called word and is word according to the likeness of the former.

"The Only-Begotten Son of God, says he, is not of very right His Word, but the conceived word of God the Father moves and is ever in Him; while the son who is said to have been begotten of Him, becoming recipient of his conceived word, knoweth all things from having learnt them and, after the likeness of the former, is called and is word."

Then, to confirm his blasphemy—or so he imagines—he weaves together arguments based on twisted ideas, so that, as Scripture says, the wretched man may be caught in the cords of his own sins.

Then in confirmation, as he imagines, of his blasphemy, he weaves some such arguments of perverted ideas, that, as it is written, the wretched man may be holden with the cords of his sins.

If the Son Himself is the Natural and Conceived Word in God the Father and is Consubstantial with the One who begat Him, what prevents the Father from also being and being called Word, since He is Consubstantial with the Word?

"If the Son Himself, says he, be the Word Natural and Conceived in God the Father, and is Consubstantial with Him Who begat Him, what hinders the Father too from being and being called Word, as Consubstantial with the Word?"

And again: "If the Son is the Word of God the Father and there is no other Word than He, by means of what word," he says, "is the Father found saying to Him: You are My Son, this day have I begotten You? For it is very clear that the Father did not address Him without a word, since everything that is uttered is completely uttered in word, and no otherwise. And the Savior Himself somewhere says, I know the Father and keep His saying, and again, The word which you hear is not Mine, but the Father's who sent Me. Since then the Father addresses Himself to Him in word, and He Himself acknowledges at one time that He keeps the Father's word, at another again that the Jews heard not His word but the Father's, how will it not," he says, "be confessed beyond a doubt that the Son is other than the word that is conceived or that stands in motion of the mind? For participating in that word and being full of it, the one who utters and expounds the Father's ousia—that is, the Son—is called word."

And again: "If the Son be the Word of God the Father and there is none other than He, by means of what word, says he, is the Father found saying to Him: Thou art My Son, this day have I begotten Thee? For it is very clear that not without a word did the Father address Him, since every thing that is uttered, is altogether uttered in word, and no otherwise. And the Saviour Himself somewhere says, I know the Father and keep His saying, and again, The word which ye hear is not Mine, but the Father's Which sent Me. Since then the Father addresses Himself to Him in word, and He Himself acknowledges, one while that He keeps the Father's word, at another again, that the Jews heard, not His word, but the Father's; how will it not, he says, be confessed beyond a doubt, that the Son is other than the word that is conceived or that stands in motion of the mind, whereof participating and replete, the utterer and exponent of the Father's Essence, that is the Son, is called word?"

This foolish man sows such evils for himself and, while opposing all the Divine Scriptures at once, is not ashamed. This shows that what is written about him is true: "When the wicked man comes into the depth of evils, he despises." For truly, this fighter against God has dug himself exceedingly deep into wickedness through his folly, rejecting the uprightness that comes from truth and limping along with the rottenness of his own arguments. That the Only-Begotten Son of God the Father is truly and rightly His Word, we will learn from what follows.

Such ills then does the foolish man sow to himself and gainsaying all the Divine Scriptures at once is not ashamed, shewing that true is that which is written of himself. When the wicked man cometh into the depth of evils, he despiseth. For verily exceeding deep unto naughtiness hath the fighter against God of his folly dug, refusing the uprightness that is of truth, and halting with the rottenness of his own arguments. For that the Only-Begotten Son of God the Father is of very right His Word, we shall know by the subjoined.

The foolish heretic is slow to learn. For how can wisdom enter a malicious soul at all? Or tell me, what can be more malicious than such people who, as it is written, turn their ears away from the truth and run more easily to the fables of their own thoughts, so that they justly hear, since they speak things not from the Divine Scriptures, Woe to those who prophesy from their own heart and not from the mouth of the Lord? For who, speaking from the mouth of the Lord, calls Jesus Anathema? Some people indeed do this in unrestrained arrogance against the doctrines of true religion, and as one of the holy Prophets said, perverting all justice. For they say that the natural and conceived word in God the Father is one thing, and that he who is called Son and Word is another thing. They bring forward in support of what they consider their own opinion, but more truly their unrestrained impiety, our Lord Jesus Christ saying in His conversations with the Jews, I know the Father and keep His word, and also what was said to Him by the Father, From the womb before the Day-star I begot You. Then they say, belching out the venom of their own father, If the speaker is different from the one he addresses, and the Father addresses the Son by word, the innate word with which the Father conversed will be different from the Son. And again: If, he says, the Son Himself declared that He keeps the Father's word, how will the one who keeps not be different from that which is kept? It is perhaps not difficult to reply to this, for the Lord will give utterance to those who evangelize with much power. But those who are sick with such ignorance ought to remember Him who says, Woe to those who leave the paths of uprightness to walk in the ways of darkness, and it is fitting for us to cry out to our Guide who is in the heavens, Turn my eyes away from beholding vanity. For the vain utterances of their ignorance are truly vanity and rubbish and nothing else. For the Son did not say that He kept the Father's word as though He had another word of the Father within Himself, nor did He declare that He had come to us bringing it with Him like a teacher. Rather, as the One who alone exists in the Father by nature (physis), and who likewise has the Father in Himself with no one else intervening, He says, I in the Father and the Father in Me—not the innate word, nor any other word, but the Father in Me. How then should one understand what He said to the Jews, someone may reasonably ask us. To this we truthfully say what comes to our mind. The Savior was teaching the most unbelieving people of the Jews and, gradually drawing His hearers away from the worship of the law, often called out to them, I am the Truth, practically saying, Throw off the yoke of the law, sirs, and receive the spiritual worship; let shadow now depart and type recede far away—the Truth has shone forth. But He did not seem to everyone to be acting rightly by overturning Moses' commands, or rather by leading them to what was more true, so that some even cried out, If this man were from God, He would not have broken the Sabbath, which was to openly condemn of sin the One who knew no sin.

Slow to learn is the silly heretic. For how into a malicious soul will wisdom at all enter? or what, tell me, can be more malicious than such men, who, as it is written, turn away their ears from the truth and run more easily unto the fables of their own cogitations, that justly too they may hear, uttering things not of the Divine Scriptures, Woe to them that prophesy of their own heart and not out of the mouth of the Lord? For who speaking out of the mouth of the Lord calleth Jesus Anathema? which thing indeed some do in unbridled haughtiness against the doctrines of piety, and as one of the holy Prophets said, perverting all equity. For they say that the natural and conceived word in God the Father is one, him that is called Son and Word again another: and they bring in support of their own, as they deem, opinion, but more truly, their unbridled impiety, our Lord Jesus Christ in His discourses with the Jews saying, I know the Father and keep His word: and moreover that which was said to Him by the Father, From the womb before the Day-star begat I Thee. Then they say belching forth the venom of their own father, If the speaker is other than he whom he addresses, and the Father addresses the Son by word, the innate word wherewith the Father conversed will be other than the Son. And again: If, says he, the Son Himself declared that He keeps the Father's word, how will not he that keepeth be other than that which is kept? To this it is perhaps not hard to reply (for the Lord will give utterance to them that evangelize with much power). But those who are sick of such unlearning ought to remember Him Who says, Ah they who leave the paths of uprightness to walk in the ways of darkness, and for us it is meet that we should cry unto our Guide Who is in the heavens, Turn away mine eyes from beholding vanity. For vanity of a truth and rubbish and nought else are the vain utterances of their uninstructedness. For not as though He had another word of the Father in Himself did the Son say that He kept the Father's word, nor yet did He declare that He had come to us, bringing him with Him as though a pedagogue, but as Alone in-being in the Father by Nature, and having again likewise in Himself the Father, none else intervening, I, says He, in the Father and, the Father in Me, not the innate, nor yet any other word, but the Father, in Me. How then ought one to conceive of what was said by Him to the Jews, may one ask us, and that with reason. To this we say with truth what comes up upon our mind. The Saviour was teaching the most incredulous people of the Jews and, drawing by little and little His hearers from the worship of the law, did ofttimes call out to them, I am the Truth, all but saying, Throw off, sirs, the yoke of the law, receive the spiritual worship; let shadow now depart, type recede afar, the Truth hath beamed. But He did not seem to all to be doing rightly, subverting Moses' precepts, yea rather leading them to what was more true, so that some even cried, If this man were of God, He would not have broken the Sabbath, which was to openly condemn of sin Him Who knew it not.

The heretic is slow to learn these Jewish-style errors. When replying to them, Christ removes all boasting from His words and teaches them humbly and obscurely that the Son, who does not know sin, would not do anything other than what seemed good to God the Father. He avoids saying more plainly "I do not know sin" to prevent them from trying to stone Him again. For they would immediately become angry and attack Him, saying, "Not sinning belongs to God alone. You are a man—do not say things that befit God alone." They actually did this another time, saying they had good reason to stone Him because, being a man, He was making Himself God. The Savior spoke obscurely because He was both man and under the law with those under the law, saying He kept the Father's word—essentially saying, "I will never transgress the Father's will." Sin is born from departing from the divine law, but He does not know sin because He is God by physis. Therefore His teaching does not offend the Father. No one should criticize Him who is by physis the Lawgiver but is a law-keeper because of His likeness to us. He says He knows the Father, not simply as we do, but more directly because He is God—He declares He understands the Father's physis from what He Himself is. Since He knows that the One who begot Him cannot endure change, He clearly knows that He Himself is unchangeable, being from an unchangeable Father. How can that which cannot change be said to sin, rather than standing firm in its own natural endowments?

To such like follies then of the Jews He replying puts away all boast in His words, and lowlily and darkly designs to teach them, that the Son Who knows not sin would not work ought other than seemed good to God the Father; lest saying more nakedly, I know not sin, He should again stir them up to stone Him. For they straightway boiling with wrath would have sprung upon Him saying, Not to sin belongs to God Alone: Thou then being a Man, utter not the things that beseem God Alone. Which thing they even did at another time, saying that with reason do they stone Him, because being a Man He makes Himself God. Obscurely did the Saviour, in that He was both Man and as under the law with those who were under the law, say that He kept the Father's word, all-but saying, I will never transgress the Father's Will. For by stepping aside from the Divine law is sin born, but I know not sin Who am God by Nature. Therefore I offend not the Father in My teaching. For the rest let no one find fault with Him Who is by Nature Lawgiver, but because of His Likeness unto us is Law-keeper. But He says that He knows the Father, not simply as do we, only the very same thing more simply for that He is God, but from what Himself is does He declare that He understands the Nature of the Father. But since He knows that He Who begat Him knows not to endure change, He knows, it is plain, that Himself is Unchangeable of an Unchangeable Father. And that which knows not change, how can it be said to sin, and not rather to stand unswerving in its own natural endowments?

The accusation of the Jews is pointless, as they imagine that the Son thinks anything contrary to the counsel of the Father. For He keeps the Father's word, as He says, and by physis does not know how to sin, since He knows the Father cannot endure this—the Father with whom He is consubstantial as true Son. But since they counter this by citing what has been added to their objection, "From the womb before the Day-star I begot you," let us also explain the word of piety concerning this. For just because the Father says such things to the Son, we should not therefore think that there is an innate word in Him and conceive of the Son as something other than it. But first of all, let us consider that a prophet skilled in uttering mysteries in the Spirit takes on for us the prosopon of the Son and presents Him hearing from the Father, "You are my Son," and what follows. And the form of speech, since it is constructed in human fashion, will not, I think, compel us at all to conceive of two words. Rather, by referring the unavoidable arrangement here to our own habits of speech, we should blame—if we think rightly—the weakness of our own nature, which has neither words nor modes of thought that accurately serve the mysteries that are above us or that are adequate to express divine things faultlessly. To the divine nature, in turn, we should attribute superiority over our mind and speech, not conceiving of its relations exactly as they are spoken of, but as befits it and as it wills. Or if any of the unholy heretics imagine that we wrongly misuse such words and do not admit that the form of speech corresponds to our usage of it, they will rightly hear this: Let the Father be conceived of as also begetting in the way we do; let Him not deny the womb and the birth pangs. For He says to the Son, "From the womb I begot you." But perhaps—or rather, certainly—they will say that the Father's true begetting of the Son is signified through the likeness to us. Therefore let the other point also be piously understood, even if it is uttered in human manner, and their bitter and unholy difficulty is resolved.

Yain then is the accusal of the Jews imagining that the Son thinks ought beside the Counsel of the Father: for He keeps, as He says, His word, and by Nature knows not sinning: for He knows that the Father cannot suffer this, with Whom He is Consubstantial as Very Son. But since they meet this by citing what has been annexed to their objection, From the womb before the Day-star begat I Thee, come let us unfold the word of piety as to this also. For not because the Father says such things to the Son, ought we therefore to think, that there is in Him an innate word and to conceive of the Son as other than it. But first of all let us think this with ourselves that a prophet versed in uttering mysteries in the Spirit puts on for us the person of the Son, and introduces Him hearing of the Father, Thou art My Son, and what follows. And the form of speech, in that it is constructed after human fashion, will not I presume at all compel us to conceive of two words, but referring to our own habits [of speech] the unavoidable arrangement herein, we shall blame, if we do rightly, the weakness of our own nature, which has neither words, nor modes of idea which accurately serve unto the mysteries that are above us, or that are adequate to express faultlessly things more Divine: and to the Divine Nature again we shall attribute the superiority over our mind and speech, not conceiving of Its relations exactly as they are spoken of, but as befit It and as It wills. Or if any of the unholy heretics imagine that we unrightly abuse such words, and do not admit that the form of speech comes up to our usage of it, they will rightly hear: Let the Father be conceived of as also begetting as we do, let Him not deny the womb and the pangs of birth. For from the womb begat I Thee, says He to the Son. But perchance, yea rather of a certainty, they will say that from the likeness to us the Father's True Begetting of the Son is signified. Therefore let the other too be piously understood, even if it be uttered in human guise, and their bitter and unholy difficulty is solved.

And these things were, I suppose, sufficient. But since we thought we ought to strike down the difficulties devised by their stubbornness (like some swarm of enemies) with the uprightness of pious dogmas, come, let us now bring them forward in the manner appropriate to each, set up against each its opponent, and with more zealous thought let us arm the ever-victorious truth against them. The objection, as it comes from them, shall be set forth in order before the arguments that refute it, stimulating the vigilance of the argument to proceed to more accurate examination, and like the rush of some mountain torrent, constantly sweeping away the good readiness of readers who desire always to learn the answer.

And these things were, I suppose, sufficient. But since we thought that we ought to smite down the difficulties devised of their stubbornness (as it were some swarm of foes), with the uprightness of pious dogmas, come let us now bringing them forward in the manner befitting each, raise up against each its opponent, and with more zealous thoughts let us arm against them the ever victorious truth. The objection again, as from them, shall be set forth in order before the arguments which confute it, inciting the vigilance of the argument to proceed to more accurate test, and like the rush of some mountain-torrent, ever bearing down headlong the good readiness of the readers to desire ever to learn the answer.

If there does not exist in God the Father an essential and conceived word other than the Only-Begotten Son who is from Him, who is also called word in imitation of that one, the result will be absurd, and we who believe we think rightly must necessarily confess that if the Word is Consubstantial with the Father and the Father with the Word, there is nothing to prevent the Father from being and being called word, as Consubstantial with the Word.

"If there exist not, says he, in God the Father a word essential and conceived, other than the Only-Begotten Son That is of Him, Who is also called word in imitation of that one, the result will be absurd, and we who deem we think rightly must needs confess, that if the Word is Consubstantial with the Father and the Father with the Word, there is nothing yet to hinder the Father from being and being called word, as Consubstantial with the Word."

No argument, my excellent friend, will ever force us to think that we should believe and call the Father the Word, or even to believe that He could be the Word, simply because He is consubstantial with the Word. For things that share the same ousia will in no way admit a mutual exchange and receive a kind of mixture, as if flowing from one into the other, so that the distinct entities could be reduced from many into one, or from two into one. For even though our forefather Adam was consubstantial with the son born from him, the father will not thereby become the son, nor will the son in turn ascend to become the father. Rather, being one with him as regards the unity of essential quality, he will retain what is his own: the one who is born of a father will be understood as a son, and likewise the one who begets will clearly be a father. But if you imagine that you are constructing a clever argument from this, and that consubstantiality will necessarily force one consubstantial being to be one with another consubstantial being, allowing no distinction to remain so that each should exist by itself and in whatever it is, then what persuaded the Judge of all not to punish the father for the son, nor to demand satisfaction from the son for the father? For the soul that sins, he says, shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son. But since the sentence of Him who judges righteously does not bring the father down, though he is consubstantial with the son, into the position of sonship, nor does it elevate the son into the condition of fatherhood, but knows each one individually, with neither one changing into the other nor the other stepping into this one, it is clearly evident, I think, that no argument will force God the Father, because He is consubstantial with the Word, to change into being the Word. For He remains wholly in Himself as Father, even though He who is begotten from Him is understood to be and is the Word and therefore the Son, so that divine realities may not appear to be in a worse state than our own.

No argument, O most excellent, will ever constrain us to think that we ought to believe and call the Father Word, or even to believe that He could be so, because He is Consubstantial with the Word. For in no wise will things that are of the same essence admit of a mutual interchange, and receive a sort of mixture, as from one into the other, so that the things named could be reduced from many into one, or from duality into unity. For not because our forefather Adam was consubstantial with the son born of him, will father therefore advance unto son, son again mount up into father; but being one with him as far as regards the unity of essential quality, he will retain what is his own: and he who is of any father will be conceived of as a son, and again the begetter of any will clearly be father. But if ye imagine that ye are constructing a clever argument hereupon, and that consubstantiality will surely constrain consubstantial to be one with consubstantial, and will suffer no distinction to prevail, so that each should exist by itself and in whatever it is, what was it persuaded the Judge of all not to punish the father for the son, nor to demand of the son satisfaction for the father? For the soul, says he, that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son. But since the sentence of Him Who judges righteously does not bring down the father, albeit consubstantial with the son, into the position of sonship, nor yet does it bring up the son into the condition of fatherhood, but knoweth each individually, not this progressing into that, nor that stepping into this; it is I suppose evident, that no argument will constrain God the Father, because He is Consubstantial with the Word, to change into being the Word. For He abideth wholly in Himself, that is Father, even though He Who is begotten of Him be conceived to be and be Word and therefore Son, that things Divine may not appear in worse state than ours are.

The Son has no difference from His Father but is His most exact Likeness and the express Image of His Person, and is found saying to His disciples, "He that has seen Me has seen the Father." But if this is so, and He is Consubstantial with the Father, and things that are consubstantial can be utterly confused with one another, then it seems nothing would prevent the Son from being conceived of as Father, since He is Consubstantial with the Father and capable of passing over into this, with nothing hindering it, if consubstantiality is sufficient for this kind of change or transposition. Let the Son then be conceived of as Father, and let Him say, as if now being so, to the real Father, "From the womb before the Day-star I begot You"; and let Him assume to Himself every word in short that belongs to the Father. When this has finally taken place, everything is now thrown into confusion, and That which always exists in this way—I mean the Holy and Consubstantial Trinity—will be reduced to Unity, if that which rightly and separately belongs to Each vanishes on account of the Consubstantiality, and the sameness of nature overthrows the distinction of hypostasis (individual subsistence). But this is absurd. Therefore the Father will not be the Word, because He is Consubstantial with the Word, but will remain unchanged, being what He is, even though He has Co-nature or Consubstantiality with His Own Word. And their objection has been proved to be worthless.

The Son, as having no difference from His Father, but being His most exact Likeness and the express Image of His Person, is found saying to His disciples, He that hath seen Me hath seen the Father. But if He being thus, is Consubstantial with the Father, and things consubstantial admit of utter confusion with one another, there will be nothing it seems to hinder the Son from being conceived of as Father, in that He is Consubstantial with the Father, and capable of passing over into this, nought hindering it, if consubstantiality suffice unto this kind of change or transposition. Let the Son then be conceived of as Father, and let Him say, as now being so, to the real Father, From the womb before the Day-star begat I Thee; and let Him assume to Himself every word in short that belongs to the Father. When this at length has taken place, every thing is now thrown into confusion, and That Which ever so existeth, I mean the Holy and Consubstantial Trinity will be reduced to Unity, if That which rightly and separately belongs to Each vanishes on account of the Con-substantiality, and the sameness of nature overthrows the distinction of Persons. But this is absurd. Hence the Father will not be the Word, because Consubstantial with the Word, but will abide unchanged, being What He is, even though He have Co-nature or Consubstantiality with His Own Word. And their objection has been proved to be nought.

Another argument. If every word is the word of someone, poured forth from the tongue or brought forth from the heart; and if the Father is Word because He is Consubstantial with the Word, then He will be His own word, or rather no one's word, or will have no existence at all (for how can there be a word when the one whose word it is does not exist?). But this is absurd, for the Divine and Untainted Nature will never be receptive of non-being, nor will the Father ever become the Word, even though He is Consubstantial with the Word. Rather, He will remain Father, whose Word the Son is.

Another. If every word be the word of some one, pouring it forth from the tongue, that is, or belching it forth and bringing it up from the heart; and the Father be Word, because He is Consubstantial with the Word: He will be His own word, or rather no one's, or will even have no existence at all (for how will there be word, when he whose word it is, is not?). But this is absurd: for never will the Divine and Untaint Nature be receptive of non-being, nor will the Father ever pass into the Word, even though He be Consubstantial with the Word, but will remain Father, Whose Wordalso the Son is.

Another. If the Divine Nature is believed to be non-recipient of all turn and change as regards ousia, how will the Father, leaving His own position, pass into being the Word? For He will be recipient of change, suffering it as of necessity, and will not be the same, as not keeping what He was from the beginning. But if this is absurd (for to change is wholly foreign from the Divine Nature), the Father will not have the change into the Word, but will be Father always, having immutability and unchangeability as God.

Another. If the Divine Nature be believed non-recipient of all turn and change as regards Essence, how will the Father, leaving His own position, pass into being the Word? For He will be recipient of change, suffering it as of necessity, and will not be the same, as not keeping what He was from the beginning. But if this be absurd (for to change is wholly foreign from the Divine Nature), the Father will not have the change into the Word, but will be Father ever, having immutability and unchange as God.

The Only-Begotten Word and Son of God, showing that He is Very God of Very God the Father, says, "All things that the Father has are Mine." But though the Son is heir of all the properties that are in the Father by physis, as being from Him by physis, yet He will never have that of being Father (for this too is one thing that belongs to the Father). But the Son will remain lacking nothing that is inherent in the Father, though He is not thought of as Father, but having in Himself perfectly all the properties and endowments of the Father's ousia. Applying this very same method of reasoning to the prosopon of the Father also, we say that He has all the properties of the Son by physis, yet not the power of passing into sonship and into being Word, but that as unchanging by physis He remains what He is, so that in addition to being God the Father, He may also be without change, having Unchanged in Himself the Word who appeared from Him, the Son.

The Only-Begotten Word and Son of God, shewing that He is Very God of Very God the Father says, All things that the Father hath are Mine. But though the Son is Heir of all the properties that are in the Father of Nature, as being of Him by Nature, yet He will never have that of being Father (for this too is one thing that belongs to the Father); but the Son will remain bereft of nought that is inherent in the Father, though He be not deemed of as Father, but having in Himself perfectly all the properties and endowments of the Father's Essence. Applying this very same method of reasoning to the Person of the Father also, we say that He has all the properties of the Son by Nature, yet not the power of passing into sonship and into being Word, but that as un-turning by Nature He remains what He is, that in addition to being God the Father, He may be also without change, having Unchanged in Himself the Word That appeared from Him, the Son.

Through the holy Prophets, God the Lawgiver found fault with certain people, saying, "They have put no difference between the holy and profane." The difference or opposition in character between them is indeed great for those willing to discern it. But if it were acceptable to mix together the physis of things that are consubstantial with one another, and if things existing in separate and individual prosopa could drift toward whatever they wish among things that are congenerate or connatural—what would separate the profane from the holy? If the distinction of separate being or of who one is were never seen, but one existed in another because of sameness of ousia, then knowledge regarding each being would become indifferent. Everything would be jumbled together, and the traitor Judas would be Peter or Paul because he is consubstantial with Peter and Paul. Likewise, Peter or Paul would be Judas because they are consubstantial with him. But thinking this way is utterly unreasonable, and being of the same ousia does not remove the difference between things that are congenerate or connatural. Our weakness should not contend with the Divine Essence so as to compel God the Father to be called and to be the Word simply because He is consubstantial with the Word. He remains forever Father, never able to lose the distinction of what He is in this regard, nor yielding to sameness of ousia so that He would possess nothing distinctively. He does not wrong the Son by this; rather, He shows the Son as His own, possessing from Him by physis the unchanging and unchangeable character of the one who begat Him—both by properly and uniquely possessing Sonship and by not being changed into the Father, just as the Father does not change into the Son.

Another. God the Lawgiver found fault with certain by the holy Prophets saying, They have put no difference between the holy and profane. For great indeed is the difference or contrariety of manners which is seen between them by those who will discern. But if it be admissible to commingle the nature of things consubstantial one with another, and things that are in separate and individual persons can run off to whatever they please of congenerate or connatural;—-what is there to separate the profane from the holy, if the distinction of separate being or of who one is, is never seen, but one exists in another because of sameness of essence? Be then (the knowledge in regard to each being hence indifferent), all jumbled up together, and let the traitor Judas be Peter or Paul, because consubstantial with Peter and Paul; be Peter again or Paul, Judas, because consubstantial with him. But so to think is most unreasoning; and the being of the same substance will by no means take away the difference of things congenerate or connatural from one another. Our weakness then will not so set itself to contend with the Divine Essence, as to compel God the Father to be called and be the Word, because He is Consubstantial with the Word. For He abides ever Father, in no wise able to lose the distinction of what He is in regard to this, nor yielding to sameness of Essence that He should possess nothing distinctively. And He will no way wrong the Son by this, but rather will shew Him as His own, and possessing from Him by Nature the Unturning and Unchangeableness of Him That begat Him, both by His possessing properly and alone Sonship and not being changed into the Father, even as neither does He into Son.

The heretics say: You unreasonably criticize as thinking incorrectly those who say that the Word innate in God the Father is different from the Son, even though you hear Him clearly say in the Gospel, "I know Him and keep His word." But if, as He Himself affirmed, He keeps the Father's word, then He must be completely different from it, I suppose, and necessarily so. For there must be a distinction of being different between the one who keeps and that which is kept.

"Not reasonably, say they, do ye blame as not thinking rightly those who say that the Word innate in God the Father is other than the Son, although ye hear Him clearly say in the Gospel narrative, I know Him and keep His word. But if, as Himself affirmed, He keeps the Father's word, other in all respects, I suppose, and of necessity will he be than him; since needs must the distinction of being other exist between him who keeps and that which is kept."

If the Only-Begotten Son of God the Father is not Himself His Word, but instead there exists in God something else that they call conceived, then let those who put forward this contrary opinion tell us whether the word that is the conception of their own ignorance is hypostatic or not. For if they say that it exists by itself as conceived in separate being, they will surely confess that there are two sons. But if they say that it has no existence, then, since nothing any longer comes between and separates the Son, how will He be third from the Father and not rather next to Him, as Son with Father?

If the Only-Begotten Son of God the Father is not Himself His Word, but some other than He, which they call conceived, exists in God, let those who put forth this contrary opinion tell us whether the word which is the conception of their own ignorance be hypostatic or no. For if they say that it exists of itself conceived of as in separate being, they will surely confess that there are two sons: but if they say that it has no existence, then, since nothing any longer conies between and severs the Son, how will He be third from the Father and not rather next Him, as Son with Father?

Another argument using the same line of reasoning. The opponents claim that there exists in God the Father a word, the conceived one, by means of which—according to their most unlovely imagination—the Son is taught the counsel of the Father. But we must see how great the foolishness of their teaching on this matter is.

Another by the same considerations. The opponents define that there is in God the Father a word, the conceived, by means of which, according to their most unlovely imagination, the Son is taught the counsel of the Father. But how great folly their dogma hereupon has, we must see.

We must consider the argument about this matter in the following way. The name "father" necessarily has no intermediary in relation to the son. For what would be the intermediary between father and son, or again between son and father? But if, according to their ignorance, an intervening will and a conceived word separate the Son from the Father—which they claim interprets that will—then the Father will no longer be understood as truly Father, nor will the Son be truly Son, if we think that the will of God and the word that interprets it exist in their own hypostases. But if we grant that these do not have hypostasis, then the Son is in God the Father without anything in between and is directly next to Him. Where then would the conceived word withdraw to, or what place would the will have, if it is understood as something other than the Son?

"We must consider the argument about this matter thus. The name father, has of necessity no mean in relation to the son. For what will be the mean of father as regards the son, or again of son as regards the father? But if, according to their unlearning, there severs the Son from the Father an intervening will and a conceived word, which they say is interpretative thereof, no longer will the Father be conceived of as altogether father nor yet the Son as son, if we conceive that the will of God and the word that interprets it, exist in their own hypostases. But if we grant that these are without hypostasis, then the Son is in God the Father without any thing mediate and next to Him; where then will the conceived word retire, or what place will the will have, conceived of as other than the Son?

Another argument by reduction to absurdity. We believe that the Holy and Adorable Trinity is Consubstantial, even if the madness of the heretics refuses to accept it. But I think we must acknowledge that things which are consubstantial should also be alike in all respects regarding their natural properties. If then, according to the foolish thinking of some, there exists in God the Father some conceived word other than the Son, the Son too will surely have a conceived word in Himself, since He is the Father's Likeness and the unchangeable Express Image of His Person, as it is written. The Holy Spirit will equally have one, according to the same principle. The Trinity then becomes doubled, and the Divine Nature is shown to be compound. But this is absurd. In simple essences, there is nothing whatsoever except themselves. Nothing then will prevent the Holy and Consubstantial Trinity from being closely connected, with nothing intervening. Another argument finally. When Divine Scripture uses nouns with the article prefixed, it means one specific thing which alone is properly and truly what it is said to be. But when it does not prefix the article, it makes a more general statement about everything that is so called. For example (our discussion will reach clear demonstration this way), many are called gods, but when God is spoken of with the article, it signifies Him Who alone and properly is so. Without the article, it might mean one of those called such by grace. Again, there are many men. But when the Savior says with the article, The son of man, He signifies Himself as one selected from ten thousand. Since names have this character in Divine Scripture, how ought we to understand, In the beginning was the Word? If every word of God is meant here as being in the beginning, let them show it, and we are the ones speaking nonsense. But if the Evangelist, by prefixing the article, signifies One who properly is so, crying, In the beginning was the Word, why do they struggle in vain, bringing in another besides, only so they may exclude the Son from the ousia of the Father? We ought, considering the absurdity in this, to reject the foolish thinking of those who believe otherwise.

Another by the reductio ad absurdum. We believe that the Holy and Adorable Trinity is Consubstantial, even if the madness of the heretics will it not. But I think that there ought to be admitted with regard to things consubstantial, a likeness also with one another in all things, in regard to natural properties. If then there be, according to the uncounsel of some, in God the Father some conceived word other than the Son, the Son too will surely have a conceived word in Himself, as being His Likeness and the unchangeable Express Image of His Person, as it is written: the Holy Ghost will have one equally with Him, according to the equal analogy of conceptions. The Trinity then has come to be in double, and the Divine Nature is shewn to be compound. But this is absurd. But in simple essences, there is nothing whatever save themselves. Nothing then will hinder the Holy and Consubstantial Trinity from being closely connected, nought intervening. Another at length. When Divine Scripture puts forth nouns with the article prefixed, then it means some one thing which alone is properly and truly that which it is said to be; but when it does not prefix the article, it makes a more general declaration of every thing that is so called, as for example (for our discourse shall attain clear demonstration) many are called gods, but when God is spoken of with the article it signifies Him Who alone and properly is so; more simply and without the article, one perchance of those called hereto by grace. And again there are many men. But when the Saviour says with the article, The son of man, He signifies Himself as one picked out of ten thousand. Since then names have this character in Divine Scripture, how ought we to understand, In the beginning was the Word? For if every word of God is hereby meant as being in the beginning, let them shew it, and it is we who are the triflers. But if the Evangelist prefixing the article, signifies One and that is so properly, crying, In the beginning was the Word, why strive they in vain, bringing in another besides, only that they may expel the Son from the Essence of the Father? But we ought, considering the absurdity herein, to refuse the uncounsel of those who think otherwise.

If the Only-Begotten Son of God is called Word because, as they claim, He receives the conceived word of the Father and is formed according to it, why doesn't He say to His disciples, "I and the word of the Father are one," or "He who has seen Me has seen the word of the Father"? But since He surpasses all things and likens Himself alone to the Father alone, with nothing intermediate coming between them in this likeness, the Son must be understood as likening Himself to the One who begot Him, and to no one and nothing else.

If the Only-Begotten Son of God is and is called, according to them, therefore Word, because, receiving the conceived word of the Father, He is as it were formed thereafter, why is He not found to say to His Disciples, I and the word of the Father are one, He that hath seen Me hath seen the word of the Father? But since overstepping all things, He likens Himself Alone to the Father Alone, none intermediate coming forward to the Likeness, the Son will be conceived of as likening Himself to Him Who begat Him, and to none other than Him.

The opponents say they find the Son to be other than the conceived word of God, not by following their own thoughts on this matter, but by considering the Divine Scripture. They ask: What should we say when we hear the Son saying to the Father, "Glorify Your Son," and the Father answering and saying, "I have both glorified, and will glorify again"? Should we not fully acknowledge that the Father replies to the Son in a word? How then is the one through whom the Father answers the Son not other than the Son himself?

"We find, they say, the Son to be other than the conceived word of God, giving heed not to our own thoughts thereon, but to considerations from the Divine Scripture. For what shall we say when we hear the Son saying to the Father, Glorify Thy Son, the Father again answering and saying, I have both glorified, and will glorify again? Shall we not altogether acknowledge that the Father replies to the Son in a word? How then is not he through whom the Father answers the Son other than He?"

These unholy heretics deserve both utter amazement and mourning. One should say over them what is spoken in the Prophets: Do not weep for the dead or mourn him, but weep bitterly for the one who thinks and says such things about the Only Begotten. What could be more wretched than these people, if they imagined that this was actually and truly the Father's voice, which not only the Savior heard but also the crowd of Jews standing around and the company of holy disciples? They should instead have conceived of God-befitting excellencies and not attempted to subject things above us to the laws that govern our affairs. A bodily voice strikes bodily hearing—a sound emitted through the lips into the air or produced by some other instrument. But the Will of the Father, expressed in ineffable voice gently and as it were within the mind, is known by the Son alone, who is in Him by physis as His Wisdom. To suppose that God uses a voice consisting of sound is completely unbelievable, if we would preserve for the physis that is above all things its superiority to creation. Besides, our Lord Jesus Christ himself says that this was not the voice of God the Father, and further shows that he needs no interpretation from another to learn the Father's will, saying, "This voice came not because of me, but for your sakes." He should rather have said, my good friends, if you are right in holding such opinions about him, "You have heard the Father's voice along with me." But now, turning his statement completely around to the exact opposite, he declares that he had no need of the voice but asserts that it came rather for their sakes—not that it was uttered by the Father, but that it came and for their sakes. And if God the Father works all things through him, then this also came through him altogether. Indeed, he himself was the voice, not interpreting the Father's disposition to himself (for he knew it as Son), but to the hearing of the bystanders, so that they might believe.

Worthy of utter marvel, yea rather of mourning too, are the unholy heretics, and moreover that one should say over them that which is spoken in the Prophets: Weep ye not for the dead, neither bemoan him, but weep sore for him that thinketh and sayeth such things respecting the Only Begotten. For what more wretched than such, if they fancied that this was actually and truly the voice of the Father, which not only the Saviour heard, but also this crowd of the Jews which stood around, yea rather the choir of the holy disciples? For they should rather have imagined God-befitting excellencies, and not have attempted to submit things above us to the laws that guide our affairs. For upon the bodily hearing strikes a bodily voice, and noise which through the lips is emitted into the air, or contrived by any other instrument. But the Will of the Father, in ineffable voice gently and as it were in the mind revolved, the Son Alone knoweth Who is in Him by Nature as His Wisdom. But to suppose that God uses a voice consisting in sound is wholly incredible, if we would retain to the Nature That is above all things Its superiority to the creation. Besides, our Lord Jesus Christ Himself says that this was not the voice of God the Father, and moreover shews that He needs no interpretation from another to be able to learn the Father's will saying, This voice came not because of Me, but for your sakes. He should rather have said, my good friends, if ye are right in holding such opinions regarding Him, Ye have heard with Me the voice of the Father; but now, turning His declaration right round to the exact contrary, He avers that He had no need of the voice, but asserts that it came rather for their sakes, not that it was uttered by the Father, but came and that for their sakes. And if God the Father works all things through Him, through Him altogether was this also, yea rather He was Himself the voice, not to Himself interpreting the disposition of the Father (for He knew it as Son), but to the hearing of the by-standers, that they might believe.

Another objection. If they say that the Son needs some innate word so that He may be taught the Will of God the Father, what will become of Paul's statement that Christ is the Power of God and the Wisdom of God? For how is the Son the Wisdom of the Father if, lacking in wisdom, He receives perfection from another by learning what He does not know? Or how can one avoid saying that the wisdom which is in the Father is not perfect? And if the Son is the Wisdom of the Father, how can His Will be conceived of as different from Him? We would then be saying that the Will of God the Father is not perfected in wisdom. But this is a great impiety, and the statement is full of blasphemy. Therefore, the Son does not know what belongs to His own Father by receiving instruction from another, but as Himself the Word and the Wisdom and the Will, He searches all things, even the deep things of God, as it is written concerning the Spirit too.

Another. If they say that the Son needs some innate word, that thereby He may be taught the Will of God the Father, what will become of Paul who says, Christ the Power of God and the Wisdom of God? For how is the Son the Wisdom of the Father, if lacking in wisdom He receive perfection from another, through learning what forsooth He knows not? or how must one not needs say, that the wisdom which is in the Father is not perfect? and if the Son be the Wisdom of the Father, how can His Will be conceived of as other than He? We come then to say that the Will of God the Father is not perfected in wisdom. But great is the impiety of this, and full of blasphemy the statement. Not therefore as partaker of instruction from another does the Son know what belongs to His own Father, but as Himself the Word and the Wisdom and the Will, does He search all things, yea, the deep things of God, as it is written concerning the Spirit too.

Here is the rewritten paragraph:

Another point. The Divine Scriptures present the Son to us as the Likeness and exact Image of the Father, and the Savior Himself says, "He who has seen Me has seen the Father." But if, despite this likeness to Him, the Son does not know of Himself what is in the Father but needs explanations from another source in order to learn it, then we must conclude that the Father Himself is in the same situation, since He exists in the Likeness of the Son. In that case, He too would need someone to explain to Him what lies hidden in His Offspring. So in addition to the absurdities that follow from this position, the Divine Nature would also become capable of receiving ignorance. But since it is impious to think this way, we must turn to more fitting thoughts, for this is clearly what is profitable and helpful.

Another. As the Likeness and the exact express Image of the Father do the Divine Scriptures introduce to us the Son: and the Saviour Himself saith, He that hath seen Me hath seen the Father. But if with that likeness to Him, He knows not of Himself what is in Him, but needs so to speak expositions from another in order to learn it, it is time to think that the Father Himself is in the same case, if He is in the Likeness of the Son, and He will Himself too need one to unfold to Him what lies hid in His Offspring. And thus in addition to the absurdities that result from hence, the Divine Nature becomes also a recipient of ignorance. But since it is impious thus to think, we must betake ourselves to more fitting thoughts: for this clearly is what is profitable and helpful.

Another. The Spirit, says the blessed Paul, searches all things, even the deep things of God; and he adds, For what man knows the things of a man, except the spirit of man which is in him? In the same way, no one knows the things of God except the Spirit of God that is in Him. Since then the Holy Spirit, which accurately discerns all things, is the Spirit not only of the Father but of the Son as well, how can the Son—having within Himself by nature the Spirit who knows all things—be ignorant of anything that is in the Father? It plainly appears, then, that it is pointless to imagine that the Son learns the will of the Father from another; and the supposed need for a word to mediate—according to their misguided teaching—will completely vanish. For the Son knows all things of Himself.

Another. The Spirit, says the blessed Paul, searcheth all things, yea the deep things of God; and he adds, For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man but the Spirit of God That is in Him. Since then the Holy Spirit Which accurately discerneth all things, is Spirit not only of the Father, but of the Son too, how can He having within Him by Nature the Spirit Which knoweth all things be yet ignorant of ought that is in the Father? Superfluous then in truth does it plainly appear to imagine that the Son learns of another the Will of the Father; and utterly will vanish the need of a word to mediate in vain, according to their ill-instructedness. For the Son knows all things of Himself.

Another argument, using a method of logical reduction to absurdity. Those who accuse the Essence of the Only-Begotten, claiming that He did not know the Will of the Father but used another teacher in order to learn—namely, the term they have invented, which they call the "conceived word"—let them tell us, if they think their opinion on this matter should prevail, whether they will say that the conceived word is by nature equal to the Son (assuming for the moment it has a separate existence of its own) or not equal, but perhaps inferior or even superior. If they suppose it inferior, they will commit impiety against the Father Himself as well, for there will certainly be in Him something worse than He is, and different from Him—the conceived word. But if they do not say it is worse, but instead assign to it superiority over the Son, the charge against the Son will operate twice over against the Father. For first, He will be found to have begotten what is in a worse condition than Himself. Then moreover, He too will have the conceived word superior to Him, if the Father is Consubstantial with the Son who according to them has an inferior position. But I suppose the opponents will recoil from the blasphemy that results from either alternative and will say that the conceived word of the Father is equal to the Son as regards ousia. The question then is settled. For how will the one teach the other, as one who knows teaching one who does not know, if both are equal by nature? Since the argument of these people is weak on all sides, it would be pointless to imagine that the Son has any intermediary, rather than to believe that He is in God the Father, God the Word Who was in the beginning.

Another, by the method of reductio ad absurdum. They who accuse the Essence of the Only-Begotten, saying that He knew not the Will of the Father, but made use of in order to learn, another teacher, the word invented by them, which they call conceived, let them tell us, if they think that their own opinion hereupon ought to prevail, whether they will say that the conceived word is by nature equal to the Son (for let it be supposed to have a separate existence of itself) or not equal, but inferior perchance or even superior. If then they suppose it inferior, they will commit impiety against the Father Himself also: for there will be of a surety in Him what is worse than He, and other than He, the conceived word. But if they do not say worse, but shall allot to it a superiority to the Son, the charge against the Son will operate two-fold against the Father. For first of all He will be found to have begotten what is in worse condition than Himself. Then moreover He too will have the conceived word superior to Him, if the Father is Consubstantial with the Son who according to them has got an inferior position. But it is likely I suppose that the opponents will start back from the blasphemy that results from either alternative: and will say that the conceived word of the Father is equal to the Son as regards essence. The question then is at an end. For how will the one teach the other, as one who knows one who does not know, if both are equal by nature? The argument of these people being then on all sides weak, it will be superfluous to imagine that the Son has any mean, and not rather to believe that He is in God the Father, God the "Word Who was in the beginning.

Another solution. The blessed Paul says that in the Son are hidden the treasures of all wisdom and all knowledge. But if he is true in saying such things, how can we suppose that He needed teaching from another, or in whom shall we seek perfectness in knowledge anymore, if He who has it all is made wise by another? How is He Wisdom who is made wise? But since we must give heed not to their words, but to those through the Spirit, and the Son has, as Paul says, in Himself the treasures of wisdom and of all knowledge, He will not know the things by which He is wisdom from anyone else, but being in the Father He knows all that is the Father's, as His Wisdom.

Another. The blessed Paul says that in the Son are hid the treasures of all wisdom and all knowledge. But if he is true in saying such things, how yet shall we suppose that He needed teaching from another, or in whom shall we any more seek perfectness in knowledge, if He Who has it all is made wise by another? how is he Wisdom who is made wise? But since we must needs give heed not to their words, but to those through the Spirit, and the Son hath, as Paul saith, in Himself the treasures of wisdom and of all knowledge, not from any one else will He know the things whereby He is wisdom, but being in the Father He knows all that is the Father's, as His Wisdom.

All things were made by Him, and without Him nothing was made.

3 All things were made by Him, and without Him was not anything made.

The blessed Evangelist, having refuted the complex objections of the unholy heretics and having completed his subtle and most precise teaching about the Only-Begotten, moves on to another snare of the devil. This snare is woven from the ancient deception and puts forward to us the sting of polytheistic error, which has wounded and destroyed many. It widens the path of destruction and throws open the broad and spacious gate of death, piling up human souls in droves into hell and setting out rich food, as it were, before the devil, bringing choice meat before him. Since the children of the Greeks devoted themselves to worldly wisdom and filled their minds abundantly with the spirit of the ruler of this world, they were swept away into polytheistic error. They corrupted the beauty of the truth and, like those who walk in mist and darkness, descended into the pit of their own ignorance, serving lifeless idols and saying to a piece of wood, "You are my father," and to a stone, "You have brought me forth." Others, similarly transgressing, devised a more refined error and thought they should worship the creature rather than the Creator, lavishing the glory that belongs to the Divine Nature alone on the elements made by it. Because of this, the Divine necessarily introduces to us the Only-Begotten as Maker and Creator by Nature, saying that all things were made by Him and that without Him nothing came into being. He does this to close off for the future the entrance for their deceptions, to show to those who do not know Him the Creator of all things, and by the very words in which he says the creation was made, to teach clearly that He who called it into being is other than it, and by His ineffable power brought things that exist from non-being into birth. For only in this way was it possible to see the Maker proportionally through the beauty of the creatures, and to recognize Him who is in truth God, through whom all things have already been made and by whom made things are preserved. I believe, then, that he arranged the Gospel word well in this way against the false worship of the Greeks, and for this reason we believe that the Only-Begotten was introduced by the voice of the saint as Maker and Creator.

The blessed Evangelist, having overthrown the intricate objections of the unholy heretics, and having completed his subtil and most exact utterance respecting the Only-Begotten, comes to another snare of the devil compounded of the ancient deceit, and putting forth to us the sting of the polytheic error, which has wounded and cast down many, and widening the way of perdition, and throwing open the broad and spacious gate of death, heaped up souls of men in herds unto hell and set rich food as it were before the devil and brought before him choice meat. For since the children of the Greeks applying themselves to the wisdom of the world, and having plenteously in their mind the spirit of the ruler of this world, were carried away unto polytheic error, and perverted the beauty of the truth and, like to those who walk in mist and darkness, went down to the pit of their own ignorance, serving lifeless idols, and saying to a stock, Thou art my father, and to a stone, Thou hast brought me forth: others again transgressing akin to them, devising nevertheless a more polished error, deemed that they ought to worship the creature more than the Creator, and lavished the glory that befitted the Divine Nature Alone on the elements that were made by It, of necessity does the Divine introduce to us the Only-Begotten as Maker and Creator by Nature, saying that all things were made by Him and that without Him nothing passed into being, that he might close for the future the entrance for their deceits, and might shew to them that know Him not the Creator of all things, and by the very words wherein he says that the creation was made, might clearly teach that other than it is He Who called it into being, and by His Ineffable Power brought things that are from not being unto birth. For thus at length was it possible by the beauty of the creatures proportionally to see the Maker, and to recognize Him Who is in truth God, through Whom all things have been already made, and made are preserved. Against the false-worship then of the Greeks do I deem that he thus well arrayed the Gospel word, and for this cause do we believe that the Only-Begotten was introduced by the voice of the saint as Maker and Creator.

Since it is appropriate to examine the twisted arguments of the heretics, I think we should also pay attention to their methods and say a bit more about them.

But since it is meet to consider the crooked inventions of the heretics, I think that we ought looking to their ways too to say again a little.

This God-befitting dignity he also places around the Son, showing from every angle that He is Consubstantial with God Who begat Him and saying that all things that belong to Him by Nature are in His Offspring. This is so that He may be understood as truly God of God, not (as we are) having the title as something adventitious and coming to us by grace alone, according to the words, I have said, Ye are gods and all of you are children of the most High. For if all things were made by Him, He will be Other than all of them. For in this phrase "all things," there is nothing which is not included among all things. The blessed Paul is also found to have understood "all things" this way, for when in one of his Epistles he was speaking about our Saviour and said that all things were put in subjection under His feet, he excellently adds, For in that he saith all, he left nothing that is not put under Him. Therefore, since we believe that all things were made by the Son, we will not think that He is one of all things, but will conclude that He is external to all things, and separating Him from the nature and kind of things that are created, we will finally confess that He is none other than God of God by Nature. For what will come between God and the creature? I do not mean in regard to essence, for much comes between, but only in regard to the position of anything that exists, in conception. Or what other position will the Son have, Who surpasses the nature of things made, or rather is Himself the Maker? For all things were made by Him, as by the Power, as by the Wisdom of God the Father, not hidden in the Nature of Him Who begat Him, as in man for instance his innate wisdom and power are hidden, but existing separately and by Himself, yet proceeding according to the ineffable mode of Generation from the Father, so that the Wisdom and Power of the Father may be conceived of as truly-existing Son.

This God-befitting dignity too does he put about the Son, on all sides shewing that He is Consubstantial with God Who begat Him and saying that all things that belong to Him by Nature are in His Offspring: that He may be conceived of as truly God of God, not (as we) having the appellation adventitious and accruing to us by grace alone, according to the words, I have said, Ye are gods and all of you are children of the most High. For if all things were made by Him, He will be Other than they all. For in this, All things, there is nothing which is not seen among all things. As the blessed Paul too is found to have understood the all things: for when in one of his Epistles he was discoursing of our Saviour and said that all things were put in subjection under His feet, excellently does he subjoin, For in that he saith all, he left nothing that is not put under Him. Therefore since we believe that all things were made by the Son, we will not think that He is one of all, but will conclude that He is external to all, and severing Him from the nature and kin of things originate, will at length confess that He is none else save God of God by Nature. For what will intervene between God and the creature? I do not mean in regard of essence, for much intervenes, but only in regard to the position of anything that is, in conception. Or what other position will the Son have, Who surpasses the nature of things made, yea rather is Himself the Maker? For all things were made "by Him, as by the Power, as by the Wisdom of God the Father, not hidden in the Nature of Him Who begat Him, as in man is for instance his innate wisdom and power, but existing separately and by Himself, yet proceeding according to the ineffable mode of Generation from the Father, that the Wisdom and Power of the Father may be conceived of as truly-existing Son.

But though the blessed Evangelist says that all things were made through Him, this statement will not, I think, damage what we say about Him. Just because it is said that created things came to be through Him does not mean the Son is introduced as a subordinate worker or a servant of someone else's will, so that He should no longer be thought of as Creator by physis. Nor will He be someone given the power of creation by another, but rather being Himself alone the Strength of God the Father, as Son, as Only-Begotten, He accomplishes all things, with the Father and the Holy Spirit working together with Him: for all things are from the Father through the Son in the Holy Spirit. And we think of the Father as present with the Son, not as though He were powerless to do any of the things that exist, but as being wholly in Him, because of the unchangeableness of ousia, and His complete kinship and the absence of any separation in His natural procession from Him. It is as though one were to say that to the sweet scent of a flower, the flower itself is present for the production of the sweet scent, since it proceeds from it naturally. But the force of this example is weak and the nature that is above all surpasses even this, receiving from it only faint impressions of ideas. For how shall we understand, "My Father works until now and I work"? The Son does not say that God the Father works anything concerning created things separately and by Himself, and that He Himself likewise works apart from the Father, with the ousia from which He comes somehow resting: for then there would be two Creators and not One, if each worked apart and separately. Moreover the Father would be capable of not having the Son always in Him, and the Son likewise would be seen not to have the Father always in Him, if it were possible that each should work apart and separately with regard to created things, as we said before, and the Son would not be truthful when He says, "I am in the Father and the Father in Me." For it is not, I suppose, merely according to likeness of ousia that we see the Son in the Father as exact Image, or again the Father in the Son as Archetype; but we hold that the Son shines forth by generation from the ousia of the Father, and is and exists in it and from it in distinct being, God the Word: and that the Father again is in the Son, as in consubstantial Offspring, naturally united, yet separately, according simply to the difference of being, and being thought of as what He is. For the Father remains what He is, even though He is naturally united in the Son, just as we say that the sun is in its brightness. And the Son again will be thought of as not other than He is, even if He is naturally united in the Father, as in the sun its brightness. For thus, with the Father being thought of and being in truth Father, the Son again being and thought of as Son, the Holy Spirit having His place with them, the number of the Holy Trinity amounts to one and the same Godhead.

But though the blessed Evangelist says that all things were made through Him, the saying will not I deem at all minister damage to the words concerning Him. For not because it is said that the things that are were made through Him, will the Son be introduced as an underworker, or a minister of others' wills, so that He should be no longer conceived of as being by Nature Creator, nor will He be one given the power of Creation by some other, but rather being Himself Alone the Strength of God the Father, as Son, as Only-Begotten, He works all things, the Father and the Holy Ghost co-working and co-with Him: for all things are from the Father through the Son in the Holy Ghost. And we conceive of the Father as co-with the Son, not as though He were powerless to work ought of things that are, but as being wholly in Him, by reason of unchangeableness of Essence, and His entire kin and the absence of any medium towards His Natural Procession from Him. As though one were to say that to the sweet scent of a flower, the flower itself was co-present for the operation of the sweet scent, since it proceeds from it naturally. But the force of the example is slight and the Nature That is above all will overpass this too, receiving of it little-impresses of ideas. Since how shall we understand, My Father worketh hitherto and I work? For not separately and by Himself does the Son say that God the Father works ought regarding things that are, and that Himself again likewise works apart from the Father, the Essence Whence He is after some sort resting: for so the Creator would be two and not One, if Either work apart and separately. Moreover the Father will be recipient of the power of not having the Son ever in Him, and the Son likewise will be seen to not have the Father ever in Him, if it were possible that Either should work apart and separately with regard to things that are, as we said before, and the Son will not be true, when He says, I am in the Father and the Father in Me. For it is not, I suppose, merely after likeness of Essence, that we see the Son in the Father as Express Image, or again the Father in the Son as Archetype; but we hold that the Son beams forth by Generation from the Essence of the Father, and is and subsists in It and of It in distinct Being, God the Word: and that the Father again is in the Son, as in Consubstantial Offspring, Connaturally, yet severally, according to simply the difference of being, and being conceived of as that which He is. For the Father remains that which He is, even though He be Connaturally in the Son, as we say that the Sun is in its brightness. And the Son again will be conceived of, as not other than He is, even if He be Connaturally in the Father, as in the sun its brightness. For thus, the Father being conceived of and being in truth Father, the Son again being and conceived of as Son, the Holy Ghost having His place with them, the number of the Holy Trinity mounts to One and the Same Godhead.

If Each of the Persons mentioned withdraws into complete individuality and, while wholly removed from sharing the same physis and ousia with the Others, is called God, then how can God be conceived of as One at all? Therefore, we should conceive of Father, Son, and Spirit according to the mode of individual being, not mixing up the difference of the Persons or names in regard to what Each is. But while we keep for each one separately the being and being called what He is, and believe this way, we should still refer them by physis to one Godhead and refuse to hold a complete separation, because the Son is called the Word and Wisdom and Brightness and Express Image and Power of the Father. He is Word and Wisdom because these exist immediately and without any intervention from the mind and in the mind, and because both mutually interpenetrate one another, so to speak. For the mind is seen in word and wisdom, and word in turn is seen in the mind, and there is nothing that intervenes or separates one from the other. He is called Power again because He is a quality that exists without any interval in those who have it, and cannot possibly be separated from them in the manner of an accident without destroying the subject. He is called Express Image again because He is even connate and cannot be separated from the ousia of which He is the express image.

For how will God be at all conceived of as One, if Each of the Persons mentioned withdraw into a complete individuality, and, while wholly removed from Connature and Essential participation with the Other, be called God? Therefore let us conceive of Father, Son and Spirit, according to the mode of individual being, not mixing up the difference of the Persons or names in regard to That Which Each IS: but while we reserve severally to each the being and being called what He IS, and thus believe, referring them still of Nature to One Godhead, and refusing to hold a complete severance, because the Son is called the Word and Wisdom and Brightness and Express Image and Might of the Father. For He is Word and Wisdom, by reason of these being, immediately and without any intervention, of the mind and in the mind, and because of the reciprocal interpassing into one another so to say of both. For the mind is seen in word and wisdom, and word in its turn in the mind, and there is nought that intervenes, or severs the one from the other. He is called Power again, as being a quality inherent without any interval in those who have it, and that can nowise be severed from them in the manner of an accident, apart from the destruction of the subject: Express Image again, as being even connate, and unable to be severed from the essence of which it is the express image.

Since each is naturally and of necessity in the other, when the Father works the Son will work, as being His natural and essential and hypostatic power. Likewise when the Son works, the Father too works, as the source of the creating Word, naturally inexistent in His own offspring, just as fire is in the heat that proceeds from it.

Hence since Either is naturally and of necessity in Other, when the Father works the Son will work, as being His Natural and Essential and Hypostatic Power. Likewise when the Son works, the Father too works, as the Source, of the Creating Word, Naturally In-existent in His Own Offspring, even as the fire too in the heat that proceeds from it.

It is clear, then, that the accusation brought by our opponents against the Only-Begotten has been repeated in vain. They present him to us as a creator who had to learn, or even as merely a minister, because the blessed Evangelist says, "All things were made through him, and without him was not anything made." I am astonished by these unholy heretics: whatever seems in any way to diminish the dignity of the Only-Begotten and to show him as second to the one who begot him—according to their own view—this they pursue with great zeal, and from every direction they apply the remedies of their own stubbornness. But whatever is spoken in a sound and right way, and elevates the Son to the glory of the Father, these things they most certainly bury in deep silence, having one aim alone: to revile in vain the one who is glorified by all creation. For when they hear that "all things were made through him," they eagerly impose upon him the label of servitude, imagining that the Son is a slave rather than free, and a worshiper rather than Lord. But when they learn that "without him was not anything made," they do not rise up to think anything great and marvelous about him. For since it is not possible for God the Father to create otherwise than by his own Offspring, which is his Wisdom and Power, the Evangelist says that nothing at all was made without him. For this reason the Only-Begotten is the glory of God the Father (for the Father is glorified as Creator through the Son), since he works all things and brings into being the things that do not exist.

It is clear then, that vainly has been iterated the accusation of the opponents against the Only-Begotten, who introduce Him to us as creator by having learnt, yea rather as minister too; because of the Blessed Evangelist saying, All things were made through Him and without Him, was not anything made. Much do I marvel at the unholy heretics: for whatever seems any way to undo the Dignity of the Only-Begotten and to shew Him second to Him Who begat Him, according to their own view, this they hunt with much zeal, and from all sides bring to it the drugs of their own stubbornness; whatever again are healthfully and rightly said and bring the Son up to the Glory of the Father, these things they bury most surely in deep silence, as having one sole aim, to in vain revile Him Who is glorified of all the creation. For when they hear that All things were made through Him, they hotly bring on Him the name of service, dreaming that the Son is bond instead of free, and worshipper rather than Lord. But when they learn that without Him was not anything made, they do not mount up to think ought great and marvellous of Him. For since it is not in God the Father to create otherwise than by His own Offspring, Which is His Wisdom and Power, the Evangelist says that nought at all was made without Him. For therefore is the Only-Begotten the Glory of God the Father (for He is glorified as Creator through the Son); for He worketh all things and bringeth into being things that are not.

And one will properly understand the words "without Him, was not anything made" if he considers what was said at the creation of man. For God says, "Let us make man in Our image after Our likeness." Here especially one can see that in the Son there is truly nothing lowly, as if He were a minister according to their way of speaking. For God the Father does not command the Word, "Make man," but as One who is Co-existent with Him by physis and His inseparably, so to speak, In-existing Co-worker, He made Him also a Partaker of His Counsel concerning man, not because the Father needed to inform the Son of any concept, but as Mind inseparably and timelessly manifested in the imaged and in-existing Word.

And well will one conceive of the words, without Him, was not anything made, if he consider with himself what was said at the creation of man. For Let us make man, says he, in Our image after Our likeness. For here specially one can behold in the Son of a truth nought that is lowly, as in a minister according to their phrase. For God the Father does not command the Word, Make man, but as Co-with Him by Nature and His inseparably so to say In-existing Co-worker, He made Him also Partaker of His Counsel respecting man, not anticipating the knowledge that is in the Son in regard to any conception, but as Mind inseparably and apart from time manifested in the in-imaged and in-existing Word.

Let our contemplations of God remain beyond what any example can fully show. Yet we say that the Father works together with the Son, not thinking of them as two separate beings—lest we end up conceiving two gods—nor as though both together were simply one—so that neither the Son be collapsed into the Father, nor the Father into the Son. Rather, think of it as if one recognized that the brightness coming from light co-exists with the light from which it shone forth. In such examples, the generator seems to be distinguished in thought from what is generated and what proceeds from it indivisibly; yet both are one and the same by nature, and one is in no way separate from the other. But God will be above even this example, since He is Super-substantial and has nothing fully like Him among created things that could serve as an image of the Holy Trinity without any difference, in doctrinal exactness. But if they think that the word "through Whom," when said of the Son, can lower His Essence from Equality and Natural likeness to the Father, making Him a minister rather than Creator, let these foolish people consider and come forward and answer: what are we to think about the Father Himself, and who are we to suppose Him to be, seeing that He clearly receives the words "through Whom" in the Divine Scripture? For it says, "God is faithful, through Whom you were called into the fellowship of His Son," and "Paul an apostle of Jesus Christ through the will of God"; and again Paul writes to some, "Therefore you are no longer a servant but a son; and if a son, then an heir through God." All these passages refer to the Person of God the Father, and no one, I suppose, will rush to such extreme madness—unless perhaps he agrees with those mentioned above—as to say that the name and reality of service can reasonably be attributed to the very glory of the Father, just because the words "through Whom" are applied to Him too. For the Divine Scripture is sometimes indifferent about its words, in no way harming the subject thereby, but applying to the things signified in a less precise sense both the words themselves and those by which it thinks they are well explained. But it is right to say of such things that "the glory of the Lord veils speech." For truly all power of words falls far short of the exact exposition of the Ineffable and God-befitting glory. Therefore one must not take offense at the inadequacy of what is said, but must rather acknowledge the supremacy and power in language, and the keenness of every mind, as belonging to the Divine and unutterable Nature, for in this way we shall be truly pious, and not in small measure.³³

Let God-befitting contemplations again be above the reach of the example. Yet we say that He co-works with the Son, not conceiving as of two severally, lest there be conceived to be two gods, nor yet as though both together were one, in order that neither the Son be compressed into Father, nor again the Father into Son, but rather in such sort as if one allowed to be co-existent in the brightness from light the light whence it flashed forth: for in such examples the generator seems to be separated in idea from the generated and that which springs forth from it indivisibly; yet are both one and the same by nature, and the one in no wise separate from the other. But above this too will God again be, inasmuch as He is both Super-substantial and has nothing wholly like Him in things originate, that it should be taken as a image of the Holy Trinity, without any difference, in exactness of doctrine. But if they deem that the word, through Whom, said of the Son, can bring down His Essence from Equality and Natural likeness to the Father, so as to be minister rather than Creator, let those insane consider and come forward and make answer, what we are to conceive of the Father Himself also, and Whom we are to suppose Him too to be, seeing that He clearly receives the words through Whom in the Divine Scripture: for God, says he, is faithful, through Whom ye were called unto the fellowship of His Son, and Paul an Apostle of Jesus Christ through the will of God: and again Paul writeth to some, Wherefore thou art no more a servant but a son; and if a son, then an heir through God. All these then have reference to the Person of God the Father, and no one I suppose will rush to that extreme of madness (except perchance he hold with the above mentioned), as to say that the name and fact of service, is reasonably predicated of the very glory of the Father, because the word through Whom is applied to Him too. For the Divine Scripture is sometimes indifferent in regard to its words, in no wise wronging the subject thereby, but applying to the things signified in a less proper sense both the words themselves and those whereby it deems that they are well explained. But it is well to say of those, that The glory of the Lord veileth speech. For little in truth is all might of words unto the exact exposition of the Ineffable and God-befitting glory. Wherefore one must not be offended at the meanness of the things uttered, but must rather yield supremacy, and might in tongue, and keenness of every mind, to the Divine and unutterable Nature, for thus shall we be and not in small degree pious.³³

The blessed Evangelist delivers to us his teaching about God the Word, and he seems to me to wisely address everything that belongs to Him by nature (physis). He does this so that he may both expose the shameful errors of the heretics and strengthen those who desire to excel in right faith with arguments that support it. He does not rely on worldly wisdom that fails to persuade, but instead demonstrates through the Spirit, marveling at the beauty of the truth.

Yet doth the Blessed Evangelist make to us his discourse concerning God the Word, and he seemeth to me profitably to go through all that pertains to Him by Nature, that he may both put to shame the outrages of the heretics, and may fortify those who would fain excel in right faith, with reasonings thereunto tending, not providing from words of worldly wisdom unpersuasion, but in demonstration of the Spirit marvelling at the beauty of the truth.

What he teaches us through these words is this: He has just shown us that the Son is by nature Maker and Creator, saying that all things were made by Him and that without Him not even one thing was called into being. But since He not only brings creation into being but also holds it together once it is made through Himself, in some way mingling Himself with those who do not have eternity of being by their own nature, and becoming life to those that exist, so that having come into being they may remain, and so that each may be preserved according to its own natural limit—he necessarily says, "That which was made, in it was life." He is saying that not only were all things made by Him, but also whatever was made had the Life in it, that is, the Only-Begotten Word of God, the Beginning and hypostasis of all things both visible and invisible, heavenly and earthly and infernal. For being Himself the Life by nature, He bestows being and life and motion in many ways on things that exist, not by any partition or change passing into each one of the things that are by nature distinct. Rather, their nature, viewed by itself, is variously fashioned by the ineffable Power and Wisdom of the Creator, while the Life of all is One, passing into each in the way that suits it and according to its ability to partake of it. But since that which is brought from non-being into being must also decay, and that which has a beginning surely hastens toward its end (for being preceded by no beginning and being free from ending belongs to the Divine and All-superior Nature alone), the Creator wisely provides for the weakness that is in things made, and skillfully contrives an eternity for them. For the perpetual succession of like to like, and the natural progression of things connatural or related to one another, always looking toward ongoing continuance, make creation ever-visible and ever-enduring with God its Maker. And this contrivance is that every one of the things that exist sows seed in itself after its kind and after its likeness, according to the ineffable sentence of its Creator. In all things, then, was the Life—for this is our subject. But one may reasonably say to the heretic who wars against the truth, excellent sir, what will you say to this as well, when you hear him who bears the Spirit within him say that in all things that were made was the Life, that is, the Word who is in the beginning? Will you dare to say even now that the Son is not of the ousia of God the Father, so that He may be regarded as originate and created? How then will one not cry out against your ignorance, and justly so? For if the Word was in things that were made as Life by nature, mingling Himself by participation with things that exist, He is then other than those things in which He is believed to be. But since He is by nature other than what the creation is, how will He not be the God over all? But if you remain shameless and do not cease imagining that the Son who is in things made as Life is originate, then first of all He will be conceived as being something in Himself, and then besides, He will Himself be a partaker of Himself, and if He is in things made, Life will be conceived as being Himself one of them too. But the fighter against God surely sees for himself how great the absurdity of thinking this way is. Therefore, if the Word who quickens them is in originate things by participation, He will not be Himself among the participators, but other than they. And if so, He is not originate, but is in them as Life by nature.⁵⁵

What he would then teach through the words before us, is this. He shewed us just now that the Son is by Nature Maker and Creator, saying that all things were made by Him and that without Him not so much as one thing was called into being. But since on the creation He bestows not only to be called into being, but also holds it together when made through Himself, immingling in some way Himself with those who have not by their own nature eternity of being, and becoming life to those that are, that having become they may abide, and that each may be preserved according to its own limit of nature;—-needs does he say, That which was made, in it was life. Not only, says he, were all things made by Him, but also whatever was made, in it was the Life, that is, the Only-Begotten Word of God, the Beginning and Subsistence of all things both visible and invisible, heavenly and earthly and infernal. For Himself being the by-Nature Life, bestows manifoldly on things that are, being and life and motion, not in any way of partition and change passing into each one of things that are by nature distinct: but their nature, viewed by itself, is variously fashioned by the ineffable Power and Wisdom of the Creator, while One is the Life of all passing into each, in such sort as befits it, and it is able to partake thereof. But since that which is brought from not being into being must needs also decay, and that which has beginning surely hasteth unto its end (for to the Divine and All-superior Nature Alone beseemeth the being preceded by no beginning and being free from ending): the Creator wisely deviseth for the weakness that is in things made, and contriveth for them by His skill an eternity. For the perpetual succession unto each of its like, and the natural progression of things connatural or kin unto one another looking ever towards onward course, make the creation ever-visible and ever-co-enduring with God its Maker. And this (contrivance) is that every one of things that are, soweth seed in itself after its kind and after its likeness, according to the unspeakable sentence of its Creator. In all then was the Life; for this is our subject. But, excellent sir, may one with reason say to the heretic warring against the truth, what will you say to this too, when you hear him who bears within him the Spirit say, that in all things that were made was the Life, that is, the Word That is in the beginning? Will you dare to say now too, that the Son is not of the Essence of God the Father, that He may be deemed of as originate and created? How then will one not cry out against thine unlearning, O thou, and that with justice? For if in things that were made was the Word, as Life by Nature, immingling Himself by participation with things that are, He is then Other than those wherein He is believed to be. But He being by Nature Other than what the creation is, how will He not be the God over all? But if you remain shameless, and cease not to imagine that originate is the Son Who is in things made, as Life:—-first of all He will be conceived of as being somewhat in Himself, then besides. He will Himself be partaker of Himself, and Life, if being in things made, He be conceived to be Himself too one of them. But the fighter against God sees surely himself too, how great the absurdity of thinking thus. Therefore if the Word Who quickens them is by participation in things originate, He will not be Himself too among the participators, but other than they. And if so, not originate, but in them as by Nature Life.⁵⁵

This we will also see through the considerations that follow.

This again we shall see by the subjoined considerations.

If the Son is not from the Essence of God the Father, but according to them He has subordinated Him from outside, then He is originate and made. How then does He give life to all things if He is among created things? Or what distinction shall we find any longer in the Divine Nature? Or how does the most wise Paul speak of something remarkable about Him who is by physis God, who gives life to all things? For if the Son, being originate, gives life to all things, then creation gives life to itself, in no way needing God its Maker for this purpose. There is then nothing more in God than in creation, for it accomplishes no less than what God can do. But this is absurd. Therefore the Son is not originate, but God, and consequently by physis Life also.

If the Son be not of the Essence of God the Father, but from without He have subordinated Him according to them, He is originate and made. How then does He quicken all things, Who is among things made? Or what distinction shall we find any longer in the Divine Nature? or how does the most wise Paul say, as something admirable of Him That is by Nature God, Who quickeneth all things? For if the Son being originate, quickeneth all things, the creation quickeneth itself, in no wise needing thereto God its Maker. There is then nothing in God more than in the creation; For it inworketh not less than God can do. But this is absurd. Not originate then is the Son, but God and therefore by Nature Life also.

Another argument. The Psalmist marvels exceedingly, and with good reason, at the Divine Nature, and specifically attributes to it a most beautiful dignity, saying, "For with You is the Fountain of life." But if the Father has placed the Son below Himself and does not have Him from His own Nature, and yet the Son, even being in this position, gives life to created things and is by physis Life as the one who gives life, why does the Psalmist strive in vain by saying that the fountain of life is with God alone? For the nature of created things would also be capable of receiving this, if the Son gives life even though He is not of the Divine Essence according to the foolish teaching of some. But this is absurd. Therefore the Son is Life by physis, as God of God, and Life of Life.

Another. The Psalmist marvelleth exceedingly and that with reason at the Divine Nature, and in particular attributeth to It a most fair dignity saying, For with Thee is the Fountain of life. But if the Father have set the Son below Him, and have Him not of His own Nature, and He even being so, quickens things originate and is by Nature Life as quickening, why vainly strives the Psalmist saying that the fountain of life is with God Alone? For the nature of things originate also is recipient of this, if the Son, albeit not of the Divine Essence according to the uncounsel of some, quickens. But this is absurd. Therefore Life by Nature is the Son, as God of God, and Life of Life.

Another. If the Son, being by Nature Life, is originate and created—as not having His Being from the ousia of God the Father, according to their fantasy—then the physis of things originate will be capable of being and being called life, and all things will potentially be life, even if they do not yet exercise this reality. For whatever has the natural power of being something will surely be that thing, I think, even if it is not so yet, since it has the power inherent in its physis. When then being life is common to the creature and the special and sole prerogative of no one, why does the Son vainly boast about Himself, "I am the Life"? For He should, I suppose, have rather said, "I am life along with you." This would, I suppose, have been truer if, being indeed originate, He is also Life. But since He assigns to Himself Alone as His special good the being Life, it is at length clear that He ranks Himself not with things originate, but with the Divine ousia of the Father, to which being Life also belongs.

Another. If the Son being by Nature Life be originate and created, as not having His Being of the Essence of God the Father, according to their fantasy, the nature of things originate will be recipient of being and being called life, and all things will be life in potential, even if they have not yet the exercise of the thing itself. For that which has the natural power of being ought, will surely be so I ween, even if it be not so as yet; for it has the power inherent in its nature. When then the being life is common to the creature, the special and alone prerogative of none, why vainly does the Son vaunt of Himself, I am the Life? for He should, I suppose, have rather said, I am along with you the life. This would I suppose have been truer, if being indeed originate He is Life too. But since He puts about Himself Alone as His special good the being Life, it is at length clear that He classes Himself, not with things originate, but with the Divine Essence of the Father, whereto the being Life also pertains.

Another. Whatever receives a share of life is not life in its own right, for life is clearly present in it as something other than itself. If then the Son exists by participation in created things as Life, He will be other than the things that receive a share of Him and lack life. Therefore He is not created, nor does He seek to be given life by another. He is therefore God as the one who gives life; but if so, He will be admittedly of the ousia of the Father, if we worship One God and serve none other than Him Who is.

Another. That which is participate of life is not in its own right life, for it is clearly in it as other than itself. If then the Son is by participation in things originate as Life, He will be other than the things that are participate of Him and lack life. Therefore not originate is He, nor seeking to be quickened by another. He is therefore God as quickening; but if so, He will be confessedly of the Essence of the Father, if we worship One God, and serve none other than Him Who is.

Another. When we carefully examine the nature of things that exist, we see God and creation, and nothing else besides these. For whatever falls short of being God by nature, that is surely originate; and whatever escapes the category of creation will surely be within the boundaries of Deity. Since we have firmly established this, let those who push the Son away from the essence of God the Father tell us how He can give life as Life, seeing that the Divine nature has this as its own property and yields it to no one else. But if, being originate, He can also be Life, then the grace of this excellence will surely reach all things that are originate, and all will be by nature life. What need would they have, then, of participation in the Son, or what more would they gain from it? For they too would possess being by nature life. But this is not true; rather, they partake by necessity, as needing life, of the Son. The Only-Begotten alone, then, is by nature Life, and therefore He will not be counted among things originate, but will rise up to the nature of Him who begot Him: for the Father too is by nature Life.

Another. Accurately testing the nature of things that are, we see God and the creation and nought else besides. For whatever falleth short of being God by Nature, that is surely originate; and whatever escapeth the catalogue of creation, will surely be within the limits of Deity. Since then we have well established this, let them tell us who thrust forth the Son from the Essence of God the Father, how He can quicken as Life, seeing that the Divine Nature has this as its own property, and yields it to none else. But if being originate He can be Life also, the grace of the excellence will surely overtake all things that are originate, and all will be by nature life. What need will they have therefore of participation of the Son, or what more will they gain hence? for they too possess the being by nature life. But this is not true, but they partake of necessity as needing life, of the Son. Alone then is the Only-Begotten by Nature Life, and therefore will He not be reckoned among things originate, but will mount up unto the Nature of Him Who begat Him: for Life by Nature is the Father too.

Since the Son is by nature (physis) Life, He is either different from creation in nature, or shares the same nature with it. If He shares the same nature and substance, how could He truthfully say, "I am the Bread of Life which comes down from Heaven and gives life to the world"? For creation would then possess being life from itself, but life does not participate in life in order to show itself as life. But if He is not of the same nature as creation, He will also escape being part of the created order, taking His own proper good away from creation along with Himself. For creation will not be life by nature, but rather lacking in it and participating in life.

Another. The Son being by Nature Life, is either Other than the creation, I mean by nature, or con-natural with it. If then He be connatural and consubstantial, how will He not lie in saying, I am the Bread of Life Which cometh down from Heaven and giveth life unto the world? for the creation hath from its own the being life, but life is imparticipate of life, that it may shew itself life. But if He is not connatural, He will also escape being originate, withdrawing from the creation together with Himself His own proper good also. For the creation will not be by nature Life, but rather lacking and participate of life.

Another. If the Son being by Nature Life is connatural with things made, because He is not of the ousia of God the Father (according to their speech), why does the blessed Psalmist say that the heavens shall perish and shall grow old like a garment, but attribute to Him His own proper prerogative, crying aloud, "But You are the Same and Your years shall have no end"? For either He will perish and fail along with us, as connatural, and will no longer be conceived of as Life, or our natural connection with Him will draw us up too to be ever the same and to an unfailing number of years. But truly He shall be ever the same, and we shall fail. He is therefore not created as we are; but since He is of the Life by Nature, He will also give life as Life to the things that lack life.

Another. If the Son being by Nature Life is connatural with things made, by reason of not being of the Essence of God the Father, according to their speech, wherefore does the blessed Psalmist say that the heavens shall perish, and shall wax old like a garment: but to Him did he attribute His own proper prerogative, crying aloud, But Thou art the Same and Thy years shall have no end? For either He will perish and fail along with us, as connatural, and will no longer be conceived of as Life, or our natural connection with Him will draw up us too to be ever the same and to unfailing number of years. But verily He shall be ever the same, and we shall fail: He is therefore not originate as we; but since He is of the Life by Nature He will also quicken as Life the things that lack life.

Another argument. If nothing participates in itself, but creation participates in the Son as Life, then He is not creation, nor is creation Life, which the Son is.

Another. If nought is participate of itself, but the creation partakes of the Son as Life; He is not the creation, nor yet is the creation Life, which the Son is.

Another argument. If giving life is one thing and receiving life is another—as action differs from what is acted upon—and the Son gives life while creation receives life, then the Son and creation are not the same, since the one who works within is not the same as that which is worked upon.

Another. If to quicken is one thing, to be quickened another, as action and passion, and the Son quickens, the creation is quickened: therefore not the same is Son and creation, since neither is the inworker with the inwrought.

And the Life was the light of men.

And the Life was the light of men.

In these words too the blessed Evangelist shows us that the Son is by nature God and essentially the heir of the good things of the One who begot Him. Having already taught that, being by nature Life, He was in all things that were made by Him—holding them together, giving them life, and granting them by His ineffable power to pass from non-being into being, and preserving them once made—the Evangelist now advances to another line of thought. He is determined to lead us carefully from every angle to grasp the truth, as is fitting. Therefore the Word was in created things as Life. But since among earthly rational creatures the one who receives both mind and knowledge and participates in the wisdom that comes from God is man, the Spirit-bearer necessarily shows us clearly that the Word is the bestower of the wisdom that is in man, so that God the Father may be understood as being all things in all through the Son: life in those that lack life, and again light and life in those that lack both life and light. And therefore he says, "And the Life was the light of men"—that is, God the Word who gives life to all things, the Life in all that exists, both enlightens the rational creature and lavishes understanding upon those who are capable of receiving understanding. In this way what is said to the creature is kept and has full force: "For what do you have that you did not receive?" For created and originated nature has no wealth from itself, but whatever it is seen to possess is surely from God, who bestows both being and the manner in which one ought to be. And the word "was" is rightly used of the life, so that it might signify in every way the eternal being of the Word, and might cut off the empty talk of those who lack understanding and present to us the Son as being from the things that are not—which plainly wars against all of divine Scripture.

In these words too does the blessed Evangelist shew us that the Son is by Nature God and Essentially Heir of the good things of Him Who begat Him. For having taught before that being by Nature Life, He was in all things that were made by Him, holding them together and quickening them and granting them of His unutterable Power to pass from not being into being, and preserving them when made, he advances to another train of ideas, from all sides minded to lead us by the hand unto the apprehension of the truth, as was right. Therefore in things made was the Word, as Life. But since the rational living creature among them on earth recipient both of mind and knowledge and participant of the wisdom that is from God, is man, needs does the Spirit-bearer shew us clearly the Word as Bestower of the wisdom that is in man, that God the Father may be conceived of being all things in all through the Son;—-life in them that lack life, light again and life in them that lack life and light. And therefore he says, And the Life was the light of men, that is, God the Word Who quickeneth all things, the Life in all that are, both enlighteneth the rational creature, and lavisheth understanding upon those who are recipient of understanding: that so that may be kept and have full force that is said to the creature, for what hast thou that thou didst not receive? For nought of wealth from itself hath the originate and created nature, but whatever it is seen to possess, this is surely of God, Who bestoweth both being, and how one ought to be. And well was the was put of the life, that it might signify in every way the eternal Being of the Word, and might cut off the triflings of those void of understanding, who introduce to us the Son, of the things that are not, which manifestly warreth against the whole of Divine Scripture.

Regarding the Eternity of the Word with the Father—since we have already covered this sufficiently both in the present book and in the one called the Thesaurus, we think we may remain silent about it. But we will eagerly examine, to the best of our ability, what the meaning of the words before us presents, and we will be diligent to benefit both ourselves and those who will read this later, with God again opening both doors and giving us words to speak.

In regard then of the Eternity of the Word with the Father;—-having already sufficiently gone through it both in the present Book, and in that called the Thesaurus, we deem that we may be silent. But what the mind of the words before us introduces, this with all readiness examining to the extent of our power, we will be diligent to profit both ourselves and those who shall hereafter read it, God again opening to us both doors and a mouth to our words.

What then will the fighter against Christ say to us when he learns that the Life—that is, the ever-living God the Word—is the Light of men? What arguments will he throw at us when we come forward and say: If the Son is not by nature God and the Fruit of the Essence that begot Him, if He has not beamed forth to us as Very Light from Very Light, but is Himself also from outside and is subordinated according to your false teaching, then He is connatural with created things and will in no way escape being originate. How then, you who are filled full of all foolishness, does He illuminate while they receive illumination from Him? For is not that which illuminates one thing, and that which is illuminated another? This is plain and clear to everyone. For if we grant that they are the same in terms of kind of essence and mode of existence, what is there more in that which has the power to illuminate, and what again is there less in that which lacks light? For whatever comes will come to both of them, and separately to each, and that which needs light will be light, and the light will not differ from the illuminated. But the confusion of ideas evident in this is great, and logical necessity separates each of the named things and places in its own proper nature the supplier apart from the supplied. Therefore the Son is not connatural with created things, but He will remain in the Essence of the Father, being Very Light of Very Light.

What then will the fighter against Christ say to us, when he learns that the Life, that is, the ever-living God the Word, is the Light of men? What arguments will he sling at us, when we come forward and say, If the Son be not by Nature God, and Fruit of the Essence That begat Him, if He have not beamed forth to us Very Light from Very Light, but Himself too being from without is subordinated according to your unlearning: He is connatural with things made, and will in no wise escape being originate. How then, O ye filled full of all folly, doth He illuminate, they receive illumination from Him? For is not that which illuminates one thing, that which is illuminated another? but this is plain and clear to every one. For if we grant that they are the same, as regards kind of essence and the mode of existence, what is there more in that which has power of illumining, what again less in that which lacketh light? For whatsoever cometh, will come to both of them, and apart to each, and that which is in need of light will be light, and the light will not differ from the illumined. But great is the confusion of ideas manifest herein, and necessity of reason severs each of the things named and puts in its own proper nature the supplier herein apart from the supplied. Not therefore connatural with things made is the Son, but He will abide in the Essence of the Father, being Very Light of Very Light.

It would not be difficult to take the method of reasoning we used in the previous section—where we showed that the Son is Life by nature (physis), and demonstrated that He is distinct from the things in which He exists—and apply it clearly to this chapter as well. However, rather than leaving this work to others or appearing to be overcome by laziness, I will try, as much as I am able, to apply the form of argument used in the previous reasoning. For just as in those arguments, where He is Life by nature (physis), He is shown to be distinct from those in whom He exists, so here too—being called and truly being the Light of men—He will be found to be distinct from things that lack light and participate in it, as we will see more clearly in what follows.

And it were nothing hard, by transferring the method of reasoning in the foregoing, which we made concerning the Son being by Nature Life, and demonstrated that He is Other than the things wherein He is, to give clear proof in this chapter too.—-But in order not to leave the labour of this to others, nor to appear overmastered by sloth, I myself will endeavour, so far as I can, to transfer the form of argument used in the foregoing reasonings. For as in those, He being Life by Nature, is shewn to be Other than those wherein He is, so here too, said to be and in verity being the Light of men, He will be found to be Other than things that lack light and partake thereof; as we shall see more clearly in the following.

If the Word was present in the things spoken of as Light by physis, mingling Himself through participation in things that exist, then He is Other than the things in which He is believed to be present. But if He who is by physis Other than the creation that participates in Him and is illumined by Him, how can He not necessarily be the God who is over all?

If the Word was in the things spoken of, as Light by Nature, immingling Himself by means of participation in things that are, He is then Other than the things wherein He is believed to be. But He That is by Nature Other than what the creation participant of Him and by Him illumined is, how will He not needs be the God Who is over all?

Another argument. If the one who fights against God says that the Son, being by nature (physis) Light, exists in created things as created, illuminating things that lack light—first of all, He will be understood as existing in Himself, and then also He will Himself be a participant of Himself and of Light, if being in created things, He is understood to be one and the same with them. But anyone who has applied his heart to wisdom, as it is written, surely sees how great the absurdity is of thinking this way. Therefore, if the Word who illuminates them is present through participation in created things, He will not Himself be among the participants and the illuminated, but will be Other than they are. And if this is so, then He is not created, but is rather Light by nature (physis) and God in things that lack Light.

Another. If the fighter against God says that the Son being by Nature Light is in things originate as originate, illumining things that lack light:—-first of all He will be conceived of as being in Himself, then besides, He will Himself be partaker of Himself and Light, if being in things originate, He one and the same be conceived to be of them. But he that has applied his heart unto wisdom, as it is written, sees surely how great the absurdity of thinking thus. Therefore if the Word Who illuminateth them is by participation in things originate, He will not Himself be among the participants and illumined, but Other therefore than they. And if so, He is then not originate, but as Light by Nature and God in things that lack Light.

Another. If the Son is not from the Essence of God the Father, but has come from outside and the Father has subordinated Him (as they claim), then He is originate and created. How then could He exist within created things, enlightening them? Or what would remain that is distinctive about the Divine Essence? And how could the very wise Psalmist speak of something marvelous about the One who is God by Nature when he says, "In Your Light we shall see light"? For if the Son, being originate, illuminates all things, then creation would be illuminating itself, having no need whatsoever of God its Maker. In that case, there would be nothing more in God than in the creature, and it would work no less effectively than God could. But this is absurd. Therefore the Son is not originate, but rather is God, and consequently Light by Nature, just as the Father is.

Another. If the Son be not of the Essence of God the Father, but being from without He have subordinated Him according to them, He is then originate and created: how then is He in things made, enlightening them? or what special shall we find any longer in the Divine Essence? or how does the most wise Psalmist say as something marvellous of Him Who is by Nature God, In Thy Light shall we see light? For if the Son being originate illumines all things, the creation will illumine itself, having no wise need thereto of God its Maker. There is then nothing more in God than in the creature, and it inworks no less than God could do. But this is absurd. The Son then is not originate, but God rather, and therefore Light by Nature, as is the Father.

Another of the same. If the Son, being the Light of God the Father (as it is said, "In Thy Light shall we see Light" and "O send out Thy Light and Thy Truth"), is originate and brought into being, then nothing would prevent all created things from being called the Light of God the Father by the same reasoning. For if the nature (physis) of created things is even capable of this, it would be potentially common to all of them and not the unique property of the one Son. But this is absurd, since it belongs to the Son alone to be called and to be the Light of God the Father. Therefore He is not originate, but is Light—God from God—who enlightens through Himself those things that lack light.

Another of the same. If the Son being the Light of God the Father (as is said, In Thy Light shall we see Light and, O send out Thy Light and Thy Truth), is originate and brought into being, there is no longer ought to hinder, by equal analogy, all things originate from being called the Light of God the Father. For if the nature of things created at all admits this, it will be in potential common to them all, and not the own property of the One Son. But this is absurd: for to the Son Alone will it pertain to be called and to be the Light of God the Father. Not therefore originate is He, but Light, as God from God Who illumineth through Him things lacking light.

Another. If the Son is Light by nature (physis) but is not of the Essence (ousia) of the Father—instead being from outside and subordinated to Him, according to the ignorant teaching of those who fight against God—it follows that He must be connatural and related to created things, since He would have fallen away from the Divine Essence. But how then is He called Light and is Light, while of the holy Baptist it is said, "He was not the Light," even though the blessed Baptist is potentially light? And not he alone, if we once grant that the Son, being originate, can be Light by nature. For what has once occurred in a given nature is, I suppose, common to everyone who shares in that nature, according to the law of logical consequence. But John was not the Light, while the Son is Light. Therefore He is other by nature and not connatural with created things.

Another. If the Son being by Nature Light is not of the Essence of the Father, but being from without is subordinated, according to the uninstructed speech of the fighters against God, it follows that He is connatural and kin to things created, as having forsooth fallen away from the Divine Essence. How then is He called and is Light, but of the holy Baptist it is said, He was not the Light, albeit the blessed Baptist is light in potential, and not he alone, if it be once granted that the Son being originate, can be by Nature Light? For that which has once had place in the nature, is I suppose common to each that partakes of such nature, according to the law of consequence. But John was not Light, the Son Light. Other therefore by Nature is He and not connatural with things made.

Another of the same. If the Son, being by Nature Light, is created and originated—as though He does not possess the being of the ousia of God the Father, as some suppose—then the physis of originated things will admit both being and being called light. It will be entirely light according to the law of potentiality. For whatever has in its physis to be something will surely be so, I suppose, even if it has not yet become so. Since, then, being light is common to the physis of originated things and is not the property of any one thing alone, why does the Son vainly boast of Himself, saying, "I am the Light"? For He ought, I suppose, to say, "I am light along with you." But since He applies it to Himself alone as His own proper good, joining no one else to Himself, He clearly classes Himself not with originated things but with the Divine ousia of God the Father, to which belongs being by Nature Light.

Another of the same. If the Son being by Nature Light is originate and created, as not possessing forsooth the being of the Essence of God the Father, as some surmise, the nature of things originate will admit of being and being called light; it will be altogether light according to the law of potential. For that which has in its nature to be anything, will I suppose surely be so, even if it have not yet been. Since then the being light is common to the nature of things originate, and the property in aloneness of none, why in vain does the Son vaunt of Himself, saying, I am the Light? for He ought I suppose to say, I am with you the Light. But since He puts it about Himself Alone as His own proper good, joining to Himself no one else, He clearly classes Himself, not with things originate, but with the Divine Essence of God the Father, whereto belongs the being by Nature Light..

Another point. What participates in light is not itself the Light in its own nature, since clearly it is one thing existing in another. If, then, the Son is present in created things through participation, as Light, He will be other than those who partake of Him and lack Light. Therefore He is not a created being, nor does He seek illumination from another as created things do. It follows, then, that He is God and able to illuminate. If this is so, He must also be understood as having sprung from the ousia of the Father, if we worship One God and serve none other than the True God.

Another. That which is participate of light is not in its own right the Light; for it is clearly one thing in another. If then the Son be by participation in things originate, as Light; He will be other than those that partake of Him and lack Light. Therefore not originate is He, nor seeking, as things originate, to be illumined by another: it remains therefore that He is God and able to illuminate. If so, He will be conceived of also as sprung of the Essence of the Father, if we worship One God, and serve none other than the True God.

Another. When we carefully examine the nature of existing things, we see God and creation, and nothing else besides. For whatever fails to be God by nature is entirely created, and whatever escapes the category of being made is wholly and entirely within the bounds of Divinity. Since we have established this, let them tell us—those who push the Son away from being of the ousia of God the Father—how He can illumine as Light, seeing that the Divine Nature keeps this as its own and gives it to no one else. But if the Son, being created, can also be Light, then surely the grace of this excellence will reach all created things, and all will be light by nature. What further need then would they have of participation with the Son, or what more would they gain from it, since they themselves would also have the property of being light by nature, just as the Son has it in them? But creation does need the Illuminator, not having this of its own. Therefore the Son is God by nature, and thus Light, as one able to illumine things that lack Light.

Another. Accurately testing the nature of things that are, we behold God and the creature, and nought else besides. For whatever faileth of being by Nature God, is wholly originate, and whatever escapeth the category of being made, is wholly and entirely within the limits of Divinity. Since then we have established this, let them tell us who thrust forth the Son from being of the Essence of God the Father, how He can illumine as Light, seeing the Divine Nature retaineth this as Its own, and yields it to none else. But if the Son being originate, can be also Light, the grace of this excellence will surely overtake all things originate, and all will be by nature light. What further need then have they of participation with the Son, or what more will they gain hence, having themselves too the being by nature light, even as the Son hath it in them? But the creature does need the Illuminator, not having this of its own. God then by Nature is the Son, and therefore Light, as able to illumine things that lack Light.

Another. The Son, being by nature (physis) Light, is either other than the creature in terms of His mode of being, or connatural with it. If He is cognate and consubstantial with the creature, then it seems He came to us pointlessly when He said, "I am come a Light into the world," because the creation would already have the property of being light in itself. But light does not participate in light in order to be understood as light. However, if He is not connatural with the creature, but the creature lacks light—the creature to whom belongs the question "What do you have that you did not receive?"—then the Son must necessarily escape being originate, withdrawing from the creation and taking with Himself His own proper good. For the creature will not be light by nature (physis), but rather lacking and a participant in light.

Another. The Son being by Nature Light, is either Other than the creature, in regard that is of the mode of being, or connatural with it. If then He be cognate and consubstantial, vainly, as it seems, did He come to us saying, I am come a Light into the world; for the creation has of its own itself also the being light: but light is impartici-pate of light, that it may be understood to be light. But if He be not connatural, but the creature lack light to whom belongs, What hast thou that thou didst not receive? needs will the Son escape being originate, withdrawing from the creation together with Himself His own proper good. For the creature will not be by nature light, but rather lacking and participate of light.

Another. If nothing can participate in itself, and the creature partakes of the Son as Light, then He is not a creature, nor is the creature Light in the way that the Son is.

Another. If nought be participate of itself and the creature partake of the Son as Light: He is not a creature, nor yet the creature Light, which the Son is.

Another. If illuminating is one thing and being illuminated is another, as action and passion, and the Son illuminates while the creature is illuminated, then the Son and the creature are not the same, since the one who works within is not the same as that which is worked upon.

Another. If to illumine be one thing, to be illumined another, as action and passion, and the Son illumines, the creature is illumined; therefore not the same is Son and creature, since neither is the inworker with the inwrought.

The wise Evangelist clearly needs to expand for us through this passage the thought he expressed above. He did not think, I suppose, that it would be enough for his hearers to think correctly about God the Word—that He is truly the Light of men—simply by saying "And the Life was the Light of men." For it was likely, I suppose, that some people would arise who would hear these words carelessly and would go on to teach others that the Word of God is indeed truly Light, but not the Giver of light to all. Rather, they would say He pours the light of understanding into whomever He wishes, approving those who ought to receive it and are worthy of so bright a gift, and that the physis of the rest of rational creation either gets the power of understanding from its natural origin, or God the Father plants mind and understanding into it, as though the Son were unable to do this. So then, in order that God the Word, Who was in God the Father, may be clearly shown to be both Life and Light—not of some individuals but not others, but by some ineffable mode of participation as wisdom and understanding (which is what is called light in rational things)—mingling Himself in all things that exist, so that rational things may become rational and things capable of sense may have sense, which they could not have in any other way—he needs to say, "And the Light shineth in darkness and the darkness comprehended it not."

Needs does the most wise Evangelist hasten to expand to us by this too that is now before us the thought expressed above. For he did not think, I suppose, that it would suffice to the hearers unto being able to think unerringly of God the Word, that He is verily the Light of men, by only saying, And the Life was the Light of men. For it was like I suppose that some would arise who should hear the things uttered without weighing them, and should moreover set forth or try to teach others also that the Word of God is indeed verily Light, but not Giver of light to all, but in whomsoever He will He infuses the light of understanding, approving him who ought to receive it and is worthy of so bright a gift: and that the nature of the rest of the rational creation either gets the power of understanding from its natural seed, or God the Father ingrafts into it mind and understanding, as though the Son were unable to do this. In order then that God the Word, Who was in God the Father, may be clearly shewn to be both Life and Light, not of some individually, of others not, but by some ineffable mode of participation, as wisdom and understanding (which is what is called light in things rational), immingling Himself in all things that are, that the things rational may become rational, and things recipient of sense may have sense, which in no other way they could have had:—-needs does he say, And the Light shineth in darkness and the darkness comprehended it not.

The Evangelist is crying out to his hearers with complete precision, as if saying this: I said, teaching the truth with all my power, that the Life was the Light of men. I did not mean that people who show themselves to be righteous and good receive illumination from Him as a reward for their conduct. Rather, I wanted you to understand that just as the Word is Life in all created things, giving life to things capable of receiving life, so He is also Light in them, making things capable of understanding and perception into what they are. For God the Father, through the Son in the Spirit, is all things in all.

As though he with all exactitude crieth aloud to his hearers after this sort: I said, sirs, teaching the truth with all my power, that the Life was the Light of men, not that any should suppose from these words that they who shew themselves righteous and good receive from another, as the reward of their conduct, the illumination from Him, but that ye might learn, that as the Word is Life in all things that have been made, quickening things recipient of life; so He is in them Light also, rendering things recipient of understanding and sense, what they are. For God the Father through the Son in the Spirit is all things in all.

Darkness is what he calls the nature that lacks illumination—that is, the whole created nature. Since he calls Him the Light, he uses the exact opposite term to show that the rational creation which lacks and does not participate in Him is different from Him. In my judgment, he does this not without purpose, but thinking especially about this: that the nature of created things produces nothing at all from itself, but receives its entire being and well-being, such as it is, from its Creator. Therefore it has been rightly said to it, "What do you have that you did not receive?" And since, along with everything else, it also has light as a gift from God—not possessing it but receiving it—then how can what does not have light from itself not be the opposite, or how can it not be called darkness? For the fact that the Light shines in darkness is a believable proof (or rather one that follows from absolute necessity) that creation is darkness and the Word of God is Light. For if the nature of created things receives the Word of God by participation, as Light or as coming from Light, then it receives Him as itself being darkness, and the Son shines in it as light shines in darkness, even though the darkness does not know the Light at all. For this, I think, is the meaning of "the darkness did not comprehend it." The Word of God shines upon all things that are able to receive His radiance, and illuminates without exception things that have a nature capable of being illuminated. But He is unknown to the darkness. For the rational nature on earth—I mean humanity—served the creature more than the Creator. It did not comprehend the Light, because it did not know the Creator, the fountain of wisdom, the beginning of understanding, the root of sense. Nevertheless, created things possess the light because of His love for humanity, and are provided with the power of perception implanted in them at the same time they come into being.

Darkness he calls the nature that lacks illumination, i. e. the whole originate nature. For since he calls Him the Light, to shew that the rational creation which lacks and is imparticipate thereof is other than It, he turns the force of the epithet used to the very contrary, doing this also, after my judgment, not without an aim, but considering in himself this above all, that the nature of things originate, producing nothing whatever from its own self, but receiving its whole being and well-being such as it is from its Creator, has rightly said to it, What hast thou that thou didst not receive? And since along with the rest, it has light itself also God-given, not possessing it does it receive it: but that which has not of itself light, how will it not be the contrary, or how will it not be called darkness? For that the Light shineth in darkness is a credible demonstration (yea rather one following from very necessity), that the creation is darkness, the Word of God Light. For if the nature of things originate receive the Word of God by participation, as Light, or as of Light: it receives it then as itself darkness, and the Son shineth in it, as the light doth in darkness, even though the darkness know not a whit the Light. For this, I suppose, is the meaning of The darkness comprehended it not. For the Word of God shineth upon all things that are receptive of His Irradiance, and illumineth without exception things that have a nature receptive of illumining. But He is unknown of the darkness. For that which is the rational nature upon earth, I mean man, served the creature more than the Creator: it comprehended not the Light, for it knew not the Creator, the Fountain of wisdom, the beginning of understanding, the root of sense. Things originate possess nevertheless, of His love to man, the light, and are provided with the power of perception implanted concurrently with their passing into being.

But we must note here once again that no argument will allow us to suppose that the Son of God is originate or created. Rather, in every way He surpasses our measure and rises above the nature of the creature. He is wholly Other than creatures and far removed from them in quality of ousia, just as light is not the same as darkness, but truly contrary to it and separated from it by an incomparable diversity into complete physical alienness.

But we must again note here, that no argument will permit to suppose that the Son of God is originate or created, but in every way does He surpass our measure, and rise above the nature of the creature, and is wholly Other than they are and far removed as regards quality of essence, even as the light is not the same as darkness, but soothly contrary and parted by incomparable diversity into physical alieniety.

Having now sufficiently worked through the method of reasoning on this matter in what has gone before, we will proceed to what follows.

Having now sufficiently gone through the method of reasoning hereupon in the foregoing, we will go on to what follows.

Having already explained about God the Word and thoroughly worked through the things that demonstrate He is by Nature Son of God the Father, he strengthens their faith in what they had already heard through his words. And since (according to what God said through Moses), "At the mouth of two and three witnesses shall every word be established," he wisely brings in the blessed Baptist in addition to himself, and introduces him alongside himself as a highly notable witness. For he did not think that he should, even if his testimony carried the greatest weight, ask the readers of his book about our Savior to trust him beyond what the law requires, or that they should believe him alone when he was declaring things beyond our understanding and perception.

Having before Explained about God the Word, and most accurately gone through the things whereby He is shewn to be by Nature Son of God the Father, he fortifies their faith in what they had already heard by his words. And since (according to what was said by God through Moses), At the mouth of two and three witnesses shall every word be established, wisely does he bring in addition to himself the blessed Baptist, and introduces him along with himself a most noteworthy witness. For he did not suppose that he ought, even if of gravest weight, to demand of the readers in his book concerning our Saviour credence above that of the law, and that they should believe him by himself when declaring things above our understanding and sense.

Therefore the blessed Evangelist himself testifies that The Word was in the beginning and the Word was God and was in the beginning with God and that all things were made by Him, and He was in the things made as Life, and that the Life was the Light of men—so that through all these things he might show that the Son is by physis God. And the Divine Baptist also testifies in addition to him, crying aloud, Prepare ye the way of the Lord, make straight the paths of our God. For truly one will say that He is truly God, in whom the dignity of lordship is inherent by physis and does not belong to any other rightly and truly, since for us there is one God the Father, and one Lord Jesus Christ, as Paul says. And though there are many called gods by grace and lords both in heaven and earth, yet the Son is One with the Father, truly God.

Therefore the blessed Evangelist himself testifies that The Word was in the beginning and the Word was God and was in the beginning with God and that all things were made by Him, and He was in the things made as Life, and that the Life was the Light of men, that by all these he might shew that the Son is by Nature God. And the Divine Baptist too testifies in addition to him, crying aloud, Prepare ye the way of the Lord, make straight the paths of our God. For soothly one will say that He is Very God, in Whom is by Nature inherent the dignity of lordship and it accrues not to any other rightly and truly, since to us there is one God the Father, and one Lord Jesus Christ, as Paul saith; and though there be many called gods by grace and lords both in heaven and earth, yet the Son is One with the Father Very God.

Therefore, this pair of holy witnesses is most noteworthy, and the things they say deserve credence that can no longer be faulted, both because they have received the fullness of the law and because they are supported by the distinguished character of these persons. For if the blessed Evangelist were to say something about himself and claim his own praises, this would truly be burdensome and, moreover, show poor judgment. He would rightly have heard the words, "You bear record of yourself; your record is not true." Therefore, he leaves it to those who know him to form their own opinion of him, and he turns to his namesake. In doing this too, he does well, and he says that John was sent by God. For he needed to show that the holy Baptist does not come to give his testimony about our Savior on his own initiative or with self-appointed zeal, but rather in obedience to commands from above, and in service to the Divine Will of the Father. This is why he says, "There was a man sent from God, whose name was John."

Therefore, most noteworthy is the pair of holy witnesses, and credence no longer capable of blame is due to the things said, both as having received the fulness of the law, and supported by the notability of the persons. For the blessed Evangelist then to say ought concerning himself, and to take hold of his own praises, were in truth burdensome and moreover ill-instructed. For he would rightly have heard, Thou bearest record of thyself, thy record is not true. Therefore he commits to those who know him to form their opinion of him, and goes to his namesake, doing well in this too, and says that he was sent by God. For it behoved him to shew that not of his own accord nor with self-invited zeal does the holy Baptist come to his testimony respecting our Saviour, but yielding to the commands from above, and ministering to the Divine Will of the Father. Wherefore he says, There was a man sent from God, whose name was John.

But we must notice how accurately and appropriately he expressed himself regarding each, and in a way that corresponds to the nature of the things being indicated. For in the case of God the Word, "was" is fittingly introduced to indicate in every way His eternity and His existence before all temporal beginning, and to remove the idea that He was created. For how can that which always exists be conceived of as having an origin? But concerning the blessed Baptist, he fittingly says "There was a man sent from God," since he is a man having an originate nature. And very accurately does the Evangelist seem to me here not merely to say "There was," but by adding the word "a man," to overthrow the most ill-conceived notion of some.

But we must notice how unerringly and fitly he expressed himself as to each, and correspondently to the nature of the things indicated. For in the case of God the Word, was is fitly introduced indicating every way His Eternity, and His being more ancient than all beginning that is in time, and removing the idea of His having been created. For that which always is, how can it be conceived of as originate? But of the blessed Baptist, befittingly does he say, There was a man sent from God, as of a man having an originate nature. And very unerringly does the Evangelist herein seem to me not merely to say that There was, but by adding the word a man, to overthrow the most unadvised surmise of some.

For there was already a widespread report among many people, who commonly said that the holy Baptist was not really a man by nature but one of the holy angels from heaven, making use of a human body and sent by God to preach. They found support for this guess in what God said: "Behold I send My messenger before Your face, who shall prepare Your way before You." But those who imagine this are mistaken about the truth, because they don't consider that the name of angel indicates ministry rather than essence, just as in the story of the blessed Job, messengers come one after another to announce his many sufferings and to serve those incurable afflictions. The very wise Paul himself defines something similar about the holy angels, writing: "Are they not all ministering spirits, sent forth to minister for those who shall be heirs of salvation?"⁶⁶

For already was there a report bruited of many, commonly saying that the holy Baptist was not really a man by nature but one of the holy angels in heaven, making use of human body and sent by God to preach. And the plea for this surmise they found in its being said by God, Behold I send, My messenger before Thy Face, which shall prepare Thy way; before Thee. But they err from the truth who imagine thus, not considering that the name of Angel is indicative of ministry rather than of essence, even as in the history of the blessed Job messengers one after the other run to announce. his manifold sufferings and ministering to those incurable afflictions. Something like this does the most wise Paul himself define respecting the holy angels, writing thus: Are l they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?⁶⁶

John the blessed Baptist is called an angel by the mouth of the Lord, not because he was actually an angel by nature, but because he was sent to announce and cry aloud, "Prepare the way of the Lord." The text very profitably declares that the angel was sent by God, showing that his witness is completely trustworthy. For someone who was sent by God to preach would not say anything in his teaching that was not entirely according to the will of the One who gave him his mission. Therefore the witness is true because it is God-taught. For the most wise Paul also, when telling us that he was sent by Jesus Christ, affirmed that he learned the power of the mystery from no one else but by revelation from the One who sent him. Paul indicated this revelation in summary form, so to speak, and briefly, by saying that he was sent by Jesus Christ. Therefore, being God-taught completely follows from being sent by God. And it is beyond doubt that freedom from lying is completely the goal of the ministers of the truth.

John the blessed Baptist then is called an angel by the mouth of the Lord, not as being actually by nature an angel, but as sent to announce and crying aloud, Prepare ye the way of the Lord. Very profitably does he declare moreover that the angel was sent by God, shewing that his witness is most sure. For he that was sent by God to preach, would not utter anything in his teaching that was not wholly according to the will of Him Who put the mission on him. True therefore is the witness as being God-taught. For the most wise Paul also telling us that he was sent by Jesus Christ, affirmed that he learned the power of the mystery not of any other, but by revelation of Him Who sent him, signifying the revelation in sum so to say and briefly, in saying that he was sent by Jesus Christ. Hence the being God-taught wholly follows on being sent by God. And that freedom from lying is wholly the aim of the ministers of the truth is undoubted.

The man's name, he says, was John. It was necessary that the one who was sent should be recognized by this identifying name, which adds, I think, great authenticity to what is said. For an angel—namely Gabriel who stands in the presence of God, as he himself says—when he announced to Zacharias the good news of his birth from Elizabeth, added this to what he said: that his name shall be John. It is, I suppose, clear and acknowledged by all that he was named this by the angel according to the divine purpose and plan. How then will he who was honored by God with such great distinction not be thought of as beyond all praise? Therefore the mention of his name is both profitably and necessarily included.

The man's name he says was John. It needed that he who was sent should be recognized by the mark of the name, which introduces, as I suppose, great authenticity to what is said. For an angel (namely Gabriel that stand in the presence of God, as himself says) when he declared to Zacharias the good tidings of his birth of Elizabeth, added this to what he said, namely that his name shall be John. It is I suppose clear and confessed by all that he was so named of the angel according to the Divine purpose and appointment. How then will not he who was crowned by God with so great honour be conceived of as above all praise? Wherefore the mention of his name is profitably and necessarily brought in.

But since the Evangelist has added that the holy Baptist was sent by God as a witness so that all people through him might believe, we will respond further when our opponents object and say, "Why didn't everyone believe the one sent by God? How could someone appointed beforehand by the decree from above be unable to persuade anyone?" We should say, gentlemen, that we must not blame John for lacking commitment in this matter, but rather condemn the stubbornness of those who did not believe. For as far as the herald's purpose and the manner of his mission from above are concerned, no one would have been excluded from the teaching, nor would anyone have remained in unbelief. But since the hearers had different dispositions and each person has control over his own free choice, some who did not accept the faith missed what was beneficial. Therefore we must say to them, as it says in the prophet: Let the one who hears, hear; and let the one who refuses, refuse.

But since the Evangelist has added that the holy Baptist was sent by God for a witness that all men through him might believe, we will further say when our opponents fall foul and say, "Why did not all believe the God-sent? how came he who was fore-appointed by the decree from above to be powerless to persuade any?"—-It is meet, sirs, that we should not blame John for want of zeal herein, but should exclaim against the obstinacy of those who disbelieved. For so far as pertains to the aim of the herald, and the mode of his apostolate from above, none would have been found imparticipate in the teaching, nor would have remained in unbelief: but since there was diversity of disposition in the hearers and each has power over his own free-choice, some receiving not the faith missed what was profitable. Wherefore we must say to them (as it is in the prophet), He that heareth, let him hear; and he that forbeareth, let him forbear.

The word "This" is full of the declaration of virtue and praise of the person. For he who was sent from God, he who with good reason struck the whole of Judaea with astonishment by the seriousness of his life and its marvelous exercise in virtue, he who is foretold by the voice of the holy Prophets—called by Isaiah "The voice of him that crieth in the wilderness," and by the blessed David "a lamp fore-ordained for Christ"—this man came for a witness to bear witness of the Light. Here he calls God the Word "Light," and shows that He is One and strictly the very actual Light, with whom there is by nature nothing else that has the property of illuminating and that does not lack light. Therefore the Word of God is foreign to and, so to speak, of a different nature than the creature, since He truly and verily is strictly Light, while the creature participates in light. He then who is not classified with things made, and is therefore conceived of as being of a different nature than they, how will He be originate? Rather, how will He not be within the limits of Deity and filled with the Good Nature of Him who begat Him?⁷⁷

The word This is full of declaration of virtue and praise of person. For he that was sent, he says, from God, he that with reason struck with astonishment the whole of Judaea, by the gravity of his life and its marvellous exercise in virtue, he that is fore-announced by the voice of the holy Prophets: called by Isaiah, The voice of him that crieth in the wilderness, and by the blessed David, a lamp fore-ordained for Christ; This man came for a witness to hear witness of the Light. He here calls God the Word Light, and shews that He is One and strictly the very actual Light, with Whom there is by nature nought else that has the property of illumining, and that is not lacking light. Therefore foreign and, so to say, of other nature than the creature is the Word of God, since verily and truly is He strictly Light, the creature participate of light. He then that is unclassed with things made, and conceived of therefore as being of other nature than they, how will He be originate, rather how will He not be within the limits of Deity and replete with the Good Nature of Him who begat Him?⁷⁷

The Baptist valued living in the desert more than living in cities. He showed an unusual dedication to practicing virtue and reached the highest level of righteousness that a human being can achieve. People rightly marveled at him, and some even thought he was Christ Himself. The Jewish rulers, influenced by his virtuous accomplishments to hold such an opinion, sent messengers to him with instructions to ask whether he was the Christ. The blessed Evangelist, knowing what many people were saying about him, necessarily adds "He was not the Light" in order to remove this mistaken belief and also to build up greater credibility for the one who was sent from God as a witness. For how could he not be exceptionally outstanding? How could he not be completely worthy of wonder, if he is clothed with such great virtue and so distinguished in righteousness that he imitates Christ Himself, and through the excellent beauty of his piety, is even thought to be the Light Itself?

The Baptist having esteemed desert-abodes above the haunts of the cities, and having shewn forth an unwonted persistence in exercise of virtue, and having mounted to the very summit of the righteousness attainable by man, was most rightly wondered at, and even by some imagined to be Christ Himself. And indeed the rulers of the Jews led by his achievements in virtue to some such notion, send some to him bidding them to inquire if he be the Christ. The blessed Evangelist then not ignorant of the things that were by many bruited of him, of necessity puts, He was not the Light, that he might both uproot the error as to this, and again build up some weight of credence to him who was sent from God for a witness. For how is he not eminent exceedingly, how is he not every way worthy of marvel, who is so clad with great virtue and so illustrious in righteousness as to imitate Christ Himself, and by the choice beauty of his piety, to be even imagined to be the Light Itself?

He was not then, he says, the Light, but sent to bear witness of the Light. By saying "the Light" with the article, he shows that there is really only one: for this is the truth. We will not deny that both the blessed Baptist and each of the other saints may rightly be called light, since our Savior said of them, "You are the light of the world." And again it is said of the holy Baptist, "I have ordained a lamp for My Christ," and "He was a burning and a shining light, and you were willing for a season to rejoice in his light." But even though the saints are light, and the Baptist is a lamp, we are not unaware of the grace that was given to them and their supply from the Light. For the light in the lamp is not its own, nor is the illumination in the saints their own, but they are made bright and luminous by the enlightening of the Truth and are lights in the world, holding forth the word of life. And what is the Life, whose word they hold forth and are therefore called light, except surely the Only-Begotten, who says, "I am the Life"? Therefore, there is truly One who is truly Light, lighting but not enlightened: and by participation in the One, whatever is called light will be considered such by imitation of It.

He was not then, says he, the Light, but sent to bear witness of the Light. In saying the Light, with the addition of the article, he shews that it is really one: for so it is in truth. For that both the blessed Baptist and each of the other saints, may be rightly called light we will not deny, seeing that it is said of them by our Saviour, Ye are the light of the world. And again it is said of the holy Baptist, I have ordained a lamp for My Christ, and, He was a burning and a shining light, and ye were willing for a season to rejoice in his light. But even though the saints be light, and the Baptist a lamp, we are not ignorant of the grace that was given them and of their supply from the Light. For neither is the light in the lamp its own, nor the illumination in the saints, but they are rendered bright and lightsome by the enlightening of the Truth and are lights in the world, holding forth the word of life. And what is the Life, whose word they holding forth are called light, save surely the Only-Begotten, Who saith, I am the Life? Therefore, One of a truth is That Which is verily Light, lighting, not enlightened: and by participation of the One, whatever is called light, will be so deemed of by imitation of It.

The Divine Evangelist profitably recaps what has already been said and clearly distinguishes That Which is truly the Light—the Only-Begotten—from those that are not, namely created things. He clearly separates That Which is by nature from those which exist by grace, That Which is partaken of from those which participate in it, That Which gives itself to those who lack from those who receive its generosity. And if the Son is Very Light, nothing except Him is truly Light, nor does anything else have in itself the inherent capacity to be called and to be Light, nor will created things produce this as a result of their own nature. But just as they exist from not existing, so they will rise from not being Light to being light, and by receiving the rays of the Very Light and being illuminated by participation in the Divine Nature, they will in imitation of It both be called and be light.

The Divine Evangelist again profitably recapitulates what has been said, and clearly marks off That Which is in truth the Light, the Only-Begotten, from those that are not so, namely things originate: he severs clearly That Which is by nature from them which are by grace, That Which is partaken of from those which are participate of it, That Which ministereth Itself to those who lack from those who are in enjoyment of Its largess. And if the Son is Very Light, nought save He is in truth Light, nor hath of its own in potential the being called and being Light, nor yet will things originate produce this as fruit of their own nature; but just as from not being they are, so from not being Light will they mount up to being light, and by receiving the beams of the Very Light, and irradiated by the participation of the Divine Nature, will they in imitation of It alike be called and be light.

The Word of God is Light according to His Essential nature, not by grace through participation, and this dignity is not something that happens to exist in Him as an accident, nor is it imported into Him as grace. Rather, He is the unchangeable and immutable good of the Uncreated Nature, passing from the Father into the Heir of His ousia. But the creature does not possess the quality of being light in this way. Instead, not having it, the creature receives it; being darkness, it is illumined; it possesses this dignity as an accruing grace through the love of mankind shown by the One Who gives it. Therefore, the Son is truly Light, while the other is not at all. Since the difference is so great, and since such a profound distinction separates the Son of God from the creature with respect to sameness of physis, how can one not reasonably conclude that those who say He is originate and rank the Creator of all alongside created things are foolish—indeed, completely devoid of sound understanding? They do not see, it seems to me, how great an impiety their reckless claim involves, nor do they know what they are saying or what they are affirming.

And the Word of God is Essentially Light, not being so of grace by participation, nor having this dignity as an accident in Himself, nor yet imported, as grace, but the unchangeable and immutable good of the Uncreated Nature, passing through from the Father into the Heir of His Essence. But the creature, not so will it bear about it the being light, but as not having it receives, as darkness it is illumined, it has, as an accruing grace, the dignity from the love to man of Him Who giveth it. Hence the One is Very Light, the other not at all. So great therefore being the difference between, and so great a notion severing off, the Son of God from the creature in respect to sameness of nature, how must one not and with reason deem that they are foolish, yea rather outside of all good understanding, who say that He is originate, and rank with things made the Creator of all, not seeing, as seems to me, how great impiety their daring will risk, not knowing either what they say nor whereof they affirm.

For those who are accustomed to examine more carefully the truth in the words before us, the Only-Begotten, that is, the True Light, will be shown to be in no way originate or made, or in anything at all connatural with the creature. One may see this on all sides very easily, and not least through the thoughts that are arranged and presented below, gathered for the consideration of what is before us.

For that to those who are used to test more accurately the truth in the words before us, the Only-Begotten, that is, the True Light, will be shewn to be in no way originate or made, or in any thing at all con-natural with the creature, one may on all sides see and that very easily, and not least through the thoughts that are in order subjoined, collected for the consideration of what is before us.

Reasoning or arguments by which one may learn that the Son alone is true Light, but the creature is not at all; therefore, He is not connatural with the creature.

Thoughts or syllogisms whereby one may learn that the Son Alone is Very Light, the creature not at all; hence neither is He connatural therewith.

If the Son, being the Brightness of the glory of God the Father, is therefore Very Light, He will not be connatural with the creature. Otherwise the creature too would be conceived of as the brightness of the glory of God the Father, having the potential to be by nature this which the Son is.

If the Son being the Brightness of the glory of God the Father, is therefore Very Light, He will not be connatural with the creature, that the creature too be not conceived of as the brightness of the glory of God the Father, having in potential the being by nature this which the Son is.

Here is another argument. If the whole creation has the power to be Very Light, why is this attributed to the Son alone? For one ought, I suppose, because of equality, to give to created things also the title of being the Very Light. But this will not fit any originate things; rather it will be predicated of the Son's ousia alone. Therefore it will rightly and truly rest on Him, but not at all on created things. How then will He be connatural with the creation, and not rather belong to what is above the creation, since He is above it with the Father?

Another. If the whole creation have the power of being Very Light, why is this attributed to the Son Alone? For one ought I suppose by reason of equality to give to things made also the title of being the Very Light. But no one of things originate will this befit, but it will be predicated of the Alone Essence of the Son. Of right therefore and truly will it rest on Him, on created things not at all. How then will He be connatural with the creation, and not rather belong to what is above the creation, as being above it with the Father?

Another. If that which is not truly light is not the same as the true Light (for the statement about each has some difference), and the Son is called Very Light and truly is so, then the creature will therefore not be Very Light. Hence things that are separated from one another in this way are not connatural either.

Another. If that which is not in truth light be not the same as the in truth Light (for the enunciation of either has somewhat of diversity), and the Son be called Very Light, and be so of a truth: the creature will therefore not be Very Light. Hence neither are things thus severed from one another connatural.

Another argument. If not only the Only-Begotten is the Very Light, but the creature also possesses the quality of being very light, why does He light every person who comes into the world? For since the created nature also possesses this on its own, being enlightened by the Son would be superfluous. Yet He truly does enlighten, and we all are partakers of Him. Therefore the Son and the creature are not the same in regard to quality of ousia, just as what participates is not the same as that in which it participates.

Another. If not only the Only-Begotten be the Very Light, but the creature too possesseth the being very light, wherefore does He light every man that cometh into the world? For since the originate nature too possesseth this of its own, the being lightened by the Son were superfluous. Yet verily doth He light, all we are partakers of Him. Not therefore the same in regard to quality of essence, are the Son and the creature: as neither with the participator that whereof it is participate.

If being Very Light belongs not only to the Son by Nature but also to the creature, then clearly the Psalmist would be speaking needlessly when he says to some, "Look unto Him and be ye lightened." For that which is truly and wholly light will not become light by participation in something else, nor will it be illumined by enlightenment from another, but rather will possess perfect purity from its own physis. But we see that man lacks light, being of created nature; and the Psalmist speaks truly when he cries out to the Word of God, "For Thou wilt light my candle, the Lord my God will enlighten my darkness." Therefore we are not truly light, but rather participate in the Word that gives light, and we are alien by physis from the Very Light, which is the Son.

Another. If not only to the Son by Nature accrues the being Very Light, but the creature too have it, clearly of superfluity as I think will the Psalmist say to some, Look unto Him and be ye lightened. For that which is wholly of a truth light, will not become light by participation of some other, neither will it be illumined by enlightenment from other, but rather will be endowed with perfect purity from its own nature. But we see that man lacks light, being of created nature; and true is the Psalmist crying aloud as to the Word of God, For Thou wilt light my candle, the Lord my God will enlighten my darkness. Not then of a truth light are we, but rather participate of the Word that lighteth, and alien by nature from the Very Light, which is the Son.

Another point on the same matter. If the human mind is called a candle, as it says in the Psalms, "For You will light my candle," how can we be truly light? For light is brought to and given to a candle. And if the Only-Begotten alone lights the darkness that is in us, how is He not rather truly light, while we are not at all? But if this is true, how can He be connatural with the creature, when He is so far above it?

Another of the same. If the mind of man is called a candle, as it is sung in the Psalms, For Thou wilt light my candle, how shall we be of a truth light? for to the candle the light is imported and given. And if the Only-Begotten Alone lights the darkness that is in us, how is not He rather of a truth light, we not at all? But if this be true, how can He be connatural with the creature, Who is so far above it?

Another argument. If being truly light can belong to the creature just as it does to the Son, then man will be truly light, since he is a part of it. To whom then was God the Father making a promise through the holy Prophets when he said, "But unto you that fear My Name shall the Sun of Righteousness arise"? For what need would truly light have of the Sun to illuminate it? Yet God the Father promised to give it to us as people in need, and we have received it and are enlightened. The Only-Begotten is therefore different from us and the creature in regard to identity of ousia, being truly Light and able to enlighten things that need light.

Another. If to be very light can accrue to the creature, even as to the Son, man will be very light, as being a portion of it. To whom then did God the Father promise by the holy Prophets saying, But unto you that fear My Name shall the Sun of Righteousness arise? For whatever need of the Sun to illumine it had the of a truth light? Yet did God the Father promise to give it us as being in need, and we have received it and are lighted. Other then than we and the creature in regard to identity of essence is the Only-Begotten, being Very Light and able to lighten things that need light.

Another. If the Son alone is not Very Light, but the creature also possesses this, then it will be in us as well. What then prompted the saints to cry out to God, "O send out Your Light and Your Truth"? In what way were they thinking to help us when they repeatedly sent forth these words, tell me? For if they knew that man needs light and lacks this addition from another source, how can anyone say with truth that he too is Very Light? But if he did not need the lighting word, why did they pointlessly call on Him who could in no way help them? But one cannot say that the mind of the saints failed to grasp the truth, and God the Father Himself sends the Son to those who lack light. Therefore the Only-Begotten is other by physis in relation to the creature, as one who gives light to things that lack Light.

Another. If not the Son Alone is Very Light, but the creature too possess this, it will be consequently in us too. What then induced the saints to cry aloud to God, O send out Thy Light and Thy Truth? Wherein thinking to help us thereby did they oftentimes send forth, tell me, those words? For if they knew that man is in need of light and that he lacks this addition from another, how will any say with truth, that he too is Very Light? but if he needed not the lighting word, why to no purpose did they call on Him Who could in no wise aid them? But one cannot say that the mind of the saints failed of the truth, and God the Father Himself sends the Son as to those who lack light. Other therefore by Nature in respect of the creature is the Only-Begotten, as lighting things that lack Light.

Another. If we say that the creature lacks light, and that the Only-Begotten gives it light, the creature does not bring itself to the Light. Therefore, it is not Very Light as the Son is.

Another. If we say that the creature lacks light, and that the Only-Begotten lightens it, the creature does not bring itself to the Light; hence neither is it Very Light as the Son is.

Another. If what is light by nature and in truth does not admit darkness, and the Only-Begotten is Very Light, and the creature is likewise Very Light, why does Scripture say of the Son, "The darkness comprehended it not," but of us Paul says, "In whom the god of this world has blinded the eyes of those who do not believe"? And again the Savior Himself says, "While you have the light, walk in the light, lest darkness come upon you." For it is clear to everyone, I suppose, that unless it were possible for some of us to be seized by darkness, our Savior would not have said anything like this. How then can the Only-Begotten and the creature any longer be the same in nature—the Unchangeable with the changeable, He who cannot suffer anything harmful with those who are darkened and who can acquire light as something added to them rather than inherent in them by nature?

Another. If that which is by nature and truth light does not admit of darkness, and the Only-Begotten is Very Light, and the creature likewise Very Light, why does the Scripture say of the Son, The darkness comprehended it not: but of us Paul saith, In whom the god of this world hath blinded the eyes of them which believe not? and again the Saviour Himself, While ye have the light, walk in the light, lest darkness come upon you. For it is I suppose clear to all, that unless it were possible for some of us to be apprehended by the darkness, our Saviour would not have said ought of this. How then will any longer be the same in nature the Only-Begotten and the creature, the Unchangeable with the changing, He Who may not suffer ought that injures with the darkened and that can acquire lighting, as something, that is, accruing to it, and not inherent in it by nature?

Here is the rewritten paragraph:

Another argument. If the Only-Begotten is not alone the true light, but the creature also possesses it as something shared naturally with him, how can we cry out to God the Father, "In your light we shall see light"? For if we are truly light, how could we be enlightened by another? But if we say this because we need light from outside ourselves, we clearly are not light in truth. Therefore we are not connatural with the Word, who is by nature far above us.

Another. If the Only-Begotten be not Alone Very Light, but the creature have it too, as connatural with Him, how cry we aloud to God the Father, In Thy Light shall we see light? For if we be very light, how shall we be enlightened in another? But if we as needing light from without us say this, we clearly are not in truth light. Hence neither are we connatural with the Word Who is by Nature so far above us.

Another explanation. Our Lord Jesus Christ is found saying in the Gospel, "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that does evil hates the light, neither comes to the light." But if the Only-Begotten is the Very Light, and the creature is capable of being likewise very light, how does He come in order to enlighten it, and yet it loved darkness? How does it not come to the light at all, if it is itself the very light? For things that belong to anything by physis have their possession inherently. Things that are subject to choice of the will do not have that inherence. As for example: one does not attain to being a rational man by one's own will, for one has it by physis. But one will choose of one's own will to be bad or good, and will likewise by one's own power love righteousness or the opposite. If the creature is by physis the light (for this is the meaning of "very"), how does it not come to the light? Or how does it love the darkness, as though it did not possess by physis the being of very light, but made through choice instead its inclination toward the better or the worse?

Another expository. Our Lord Jesus Christ is found to say in the Gospel, And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light. But if the Only-Begotten is the Very Light, and the creature is capable of being likewise very light: how cometh He in order to lighten it, and it loved darkness? How at all cometh it not to the light, if itself be the very light? For things that pertain to any by nature have their possession inherent: things that are eligible of the will, have not that inherence: as for example;—-not of one's own will does one attain to being a rational man; for one has it by nature: but one will have it of one's own will to be bad or good, and will likewise of one's own power love righteousness or the reverse. If the creature is by nature the light (for this is the meaning of very), how cometh it not to the light? or how loveth it the darkness, as though it possessed not by nature the being very light, but made through choice rather its inclination to the better or the worse?

Either our opponents must dare to say that the attributes beyond those of the creature do not naturally belong to the Son—in which case they will be convicted of more open blasphemy and will hear from everyone, "The Lord shall cut off all deceitful lips, and the tongue that speaks proud things"—or if they truly confess that these good things are in Him essentially, then they must not join together with Him in unity of nature the nature that is not so, as we have just shown.

Either therefore let our opponents dare to say that the endowments above those of the creature are not naturally inherent in the Son, that they may be convicted of more naked blasphemy and may hear from all, The Lord shall cut off all deceitful lips, and the tongue that speaketh proud things, or if they surely confess that these goods are in Him Essentially, let them not connect with Him in unity of nature, the nature that is not so, as we have just shewn.

Another argument: If the Word of God is not alone the Very Light, but the creature also possesses the being very light just as He does, why does He say, "I am the light of the world"? Or how can we tolerate someone stripping our nature of its most excellent privilege, if it is in any way possible that we too could be very light, with originate nature likewise possessing this? But if the Only-Begotten truly says, "I am the Light of the world," it is clear that the creature will be light by participation in Him, and in no other way. If this is so, then the creature is not connatural with Him.

Another. If the Word of God be not Alone the Very Light, but the creature too possess the being very light, as He does, why does He say, I am the light of the world? or how shall we endure one to despoil our nature of its most excellent prerogative, if it is any way possible that we too should be very light, the originate nature likewise possessing this? But if the Only-Begotten says truly, I am the Light of the world, by participation it is plain with Him, and no otherwise, will the creature be light. If so, it is not connatural with Him.

Another. If the Son is not alone truly Light, but this also exists in created things, what shall we say when the most wise Paul writes to us, "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should shew forth the praises of Him Who hath called you out of darkness into His marvellous Light"? For what kind of darkness at all is there in us, or in what darkness were we, if we are ourselves also the truly light? How have we been called to the light if we are not in darkness? But neither does the herald of truth speak falsely, who was bold to say, "Do ye seek a proof of Christ speaking in me?" And we are called into His marvelous Light, as from darkness, and not otherwise. But if this is true, the creature is not truly light, but the Son alone is truly and strictly Light, and created things are so by participation in Him, and therefore they are not connatural with Him.

Another. If the Son be not Alone in truth Light, but this exist in things originate also:—-what shall we say, when the most wise Paul writes to us, But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should shew forth the praises of Him Who hath called you out of darkness into His marvellous Light? For what kind of darkness at all is there in us, or in what darkness were we, being ourselves also the in truth light? how have we been called unto the light, who are not in darkness? But neither does the herald of truth speak untrulySvho was bold to say, Do ye seek a proof of Christ speaking in me? and we are called into His marvellous Light, as from darkness that is, and no otherwise. But if this be true, the creature is not of a truth light, but the Son is alone truly and strictly Light, and things originate are so by participation of Him, and therefore they are not connatural with Him.

Others, by citing scriptural passages and drawing readers through simpler arguments to confess that the Son of God alone is the true Light, show that the physis of created things is illuminated by generous gift from Him, and does not possess being light essentially as He does.

Others with citation of utterances, gathering the readers by simpler thoughts to the confession that the Son of God Alone is the Very Light, the nature of things originate lighted by largess from Him, not possessing the being light essentially as He is.

The Psalmist says, "The light of Your Countenance was impressed upon us, O Lord." And what is the Countenance of God the Father, whose Light has been impressed upon us? Is it not surely the Only-Begotten Son of God, the Express Image, who therefore says, "He who has seen Me has seen the Father"? But it was impressed on us, making us similar in form to Himself and engraving the illumination that comes through His own Spirit as a divine Image upon those who believe in Him, so that they too may now be called both gods and sons of God, just as He is. But if any created thing were the true light itself, how could it be impressed upon us? For "the Light shines in darkness," according to the truthful voice of the one clothed with the Spirit. For how can light be made visible in light?

The Psalmist says, The light of Thy Countenance was impressed upon us, O Lord. And what is the Countenance of God the Father Whose Light has been impressed upon us? Is it not surely the Only-Begotten Son of God, the Express Image, and Which therefore says, He that hath seen Me hath seen the Father? But it was impressed on us, making us of like form with Himself and engraving the illumination which is through His own Spirit as a Divine Image upon those who believe on Him, that they too may now be called as He both gods and sons of God. But if ought of things originate were the very light, how was it impressed upon us? For the Light shineth in darkness, according to the unlying voice of the Spirit-clad. For how will light be manifest in light?

Another example. The Psalmist says, "Light sprang up for the righteous." If the light sprang up for someone who already has it and lacks nothing, this would be pointless. But if the Light springs up for someone who does not have it, then the Only-Begotten alone is Light, while the creature is a participant in Light and therefore alien in physis.

Another. The Psalmist says, Light sprang up for the righteous. If to him who hath and lacketh not, it is superfluous. But if the Light springeth up as to one who hath it not, the Only-Begotten Alone is Light, the creature participate of Light and therefore alien-in-nature.

Another argument. The Psalmist says, "For they got not the land in possession with their own sword, neither did their own arm save them: but Thy Right Hand and Thine Arm and the Light of Thy Countenance." The light of the countenance of God the Father here refers to His revelation through the Son by the Spirit, and His guidance of all things that exist, which alone saved Israel and freed them from the tyranny of the Egyptians. If the Only-Begotten is not alone the true light, but the creature also possesses equal dignity, why were those of whom he speaks not saved by their own light, but are described as needing additions from a foreign and unnecessary light? But it is clear that the Only-Begotten shone forth upon those lacking Light. Therefore He is—and He alone—the True Light, and the creature receives the grace from Him. If this is so, how can the creature any longer be connatural (sharing the same physis) with Him?

Another. The Psalmist says, For they got not the land in possession with their own sword, neither did their own arm save them: but Thy Right Hand and Thine Arm and the Light of Thy Countenance. The light of the countenance of God the Father he here calls His revelation from the Son through the Spirit, and His conducting thereof unto all things that are, which alone was what saved Israel and liberated them from the tyranny of the Egyptians. If then not the Only-Begotten Alone be the very light, but an equal dignity be inherent in the creature too, why were these of whom he speaks not saved by their own light, but are set forth as supplied by additions from an alien and needless light? But it is clear that the Only Begotten shone forth as on those lacking Light. Hence is He (and that alone) the Very Light, and the creature borrows of Him the grace. If so, how will it any longer be connatural with Him?

Another. The Psalmist says, Blessed is the people that know the joyful sound: they shall walk, O Lord, in the Light of Thy Countenance. Why would they not walk in their own light instead? Tell me, why do they receive illumination from another source and barely obtain salvation for themselves, if they too are truly light, just as the Countenance of God the Father is—that is, the Son? But I think it is obvious to everyone from this passage as well that the Word grants illumination to the creature, which lacks it. The creature is saved by receiving what it does not have. How then can the Only-Begotten and the things made through Him still be the same in ousia?

Another. The Psalmist says, Blessed is the people that know the joyful sound: they shall walk, O Lord, in the Light of Thy Countenance. Why shall not they too walk rather in their own light? why, tell me, do they gathering illumination from another, hardly attain for themselves salvation, if they too are in truth light, as is the Countenance of God the Father, that is, the Son? But it is I suppose plain to every one from this too, that the Word bestoweth illumination on the creature, as lacking it, it is saved by receiving what it has not. How then are the Only-Begotten and the things made through Him any longer the same in essence?

Another argument. The Psalmist says, "He has sent forth light in the darkness to the upright." How could the upright person be in darkness at all, if he himself were truly light, possessing this just as the Only-Begotten does—if created nature had this quality? But if the Light is sent to the upright person because he does not have it, we won't need many words to explain this. The very nature of things will loudly proclaim that the one who is in need is not the same in ousia as the Perfect One, nor is the one who lacks the same as the One who bestows out of abundance.

Another. The Psalmist says, Unto the upright He hath sent forth light in the darkness. How was the upright in darkness at all, being himself too very light, if the nature of things originate have this, just as the Only-Begotten? But if the Light is sent to the upright as not having it, we shall not need many words; for the very nature of things will proclaim aloud that not the same in essence is the needy with the Perfect, the Bestower out of abundance with the lacking.

Another argument. "Arise, shine, O Jerusalem: for thy Light is come, and the glory of the Lord is risen upon thee." If the nature of created things has light from its own resources, and this is precisely what we say the Only-Begotten is with regard to being Very Light, how did Jerusalem lack someone to light her? But since she receives illumination as a grace, the Son Alone is Very Light, Who lights her and gives her what she does not have. If this is so, how is He not entirely Other by nature (physis) than she?

Another. Arise, shine, O Jerusalem: for thy Light is come, and the glory of the Lord is risen upon thee. If the nature of things originate have light from its own resources, and this be strictly what we say that the Only-Begotten is in regard of being Very Light, how did Jerusalem lack one to light her? But since she receives illumination as a grace, Very Light Alone is the Son Who lights her and gives her what she has not. If so, how is He not wholly Other by Nature than she?

Another passage: "Behold I have given You for a covenant of the people, for a light of the Gentiles." How could the rational creature on earth need light at all if being truly light belonged to it by nature? God the Father gives His own Son to it precisely because it does not already possess this light. By receiving Him, the creature demonstrates through the very nature of the situation both the poverty of its own physis and the rich dignity of the One who illuminates it.

Another. Behold I have given Thee for a covenant of the people, for a light of the Gentiles. For how should the rational creature that is on earth at all need light, if to be very light is inherent in it by nature? For God the Father gives His Own Son to it as having it not already: and it receiving Him proclaims by the very nature of the thing, both the poverty of its own nature and the Rich Dignity of Him Who lights it.

Another passage: "O house of Jacob, come and let us walk in the light of the Lord." Why do these people not walk in their own light instead, but rather the Only-Begotten holds forth light to them, implanting in them the distinctive good of His own Essence? But since they do not trust in what is their own, they borrow what belongs to another: precisely because they do not possess it, they know how to do this.

Another. O house of Jacob, come ye and let us walk in the light of the Lord. Why do these not rather walk in their own light, but the Only-Begotten holds forth light to them, implanting in them the own good of His Essence? But trusting not in what is their own, do they borrow what is another's: as not having therefore, they know how to do this.

Another passage. The Savior says, "I am the Light of the world: he who follows Me will not walk in darkness but will have the Light of life." Let the creature dare to say such a thing too, if it also is light by physis. But if it shrinks back from saying these words, it will also reject the reality itself, acknowledging the true Light, that is, the Son.

Another. The Saviour saith, I am the Light of the world: he that followeth Me shall not walk in darkness but shall have the Light of life. Let the creature too dare to utter such a word, if it too be by nature light. But if it shrink back from the word, it will also flee the thing itself, confessing the true Light, that is, the Son.

The Lord says, "While you have light, believe in the Light, that you may be the children of light." Would those who were light by physis lose the light by not believing? Is it even possible for the originate essence to be the very light? How could this be? Loss does not happen through negligence with things that belong to anyone by essence, but rather with things that the will produces and that can come and go without damaging the subject. For example, a person is rational by nature, a shipbuilder by will, or physically sick by accident. He cannot become irrational at all. He may lose his shipbuilding skill if he is negligent, and he may drive away illness by seeking improvement through medicine. Therefore, things that belong to anyone essentially have a fundamental position. So if the nature of originate things can be the very light, how do those who will not believe lose the light, or how will those who believe become children of light? For if they too are the light by nature, they are called children of themselves. And what is the reward for those who believe? For those who do not receive the faith are rather their own children. Drawing the truth from such considerations, we would say that the Only Begotten alone is the Very Light, while the creature lacks light and is therefore other in nature.

Another. The Lord saith, While ye have light, believe in the Light, that ye may be the children of light. Would they who were by nature light, by not believing, lose the light? if it be indeed any way possible for the originate essence to be the very light. And how could this be? For not as to things that of essence accrue to any does the loss of them at all happen through negligence, but as to things whereof the will works the possession, and that can accrue and depart without the damage of the subject. As for example, a man is rational by nature, a ship-builder by will, or infirm in body by accident. He cannot at all become irrational; he may lose his ship-building experience, if for example he be negligent, and he may drive away what befalls him of sickness, hastening to improvement through medicine. Therefore things that accrue to any essentially have their position radical. If then the nature of things originate can at all be the very light, how do they who will not believe lose the light, or how will they who believe become children of light? For if they too are by nature the light, they are called children of themselves. And what is the reward to them that believe? for they who do not receive the faith are rather their own children. From such considerations inferring the truth, we shall say that the Only Begotten is Alone the Very Light, the creature lacking light and hence other in nature.

Jesus said to them, "The light is with you for just a little while longer. Walk while you have the light, so that darkness will not overtake you." You can apply the same argument here that was used above. For that which is light by physis will never be overtaken by darkness.

Another. Jesus then said unto them, Yet a little while is the light with you: walk while ye have the light, lest darkness come upon you. To this too you may apply well the argument used above. For that which is by nature light, will never be apprehended by darkness.

John says, "He that says he is in the light and hates his brother is in darkness even until now." Therefore the light in us comes from choice and from will rather than from ousia, if someone who hates his brother is in darkness. But the Only-Begotten is Light by physis, for He does not have this dignity as the result of choice. Therefore He is not connatural to created things, since He is so far above them.

Another. John saith, He that saith he is in the light and hateth his brother is in darkness even until now. Of choice then is the light in us, and of will rather than of essence accrues it to things originate, if he that hateth his brother is in darkness. But the Only-Begotten is Light by Nature, for He hath not the dignity as the fruit of choice. Hence neither is He connatural to things originate Who is so far above them.

Here's a similar point. The one who loves his brother remains in the light. Love gives to created things what they do not possess by nature, namely Light. But the Only-Begotten is Light. Therefore He is different from those in whom He dwells through love.

Another akin to this. He that loveth his brother abideth in the light. Love imparteth to things originate what they have not, Light that is, but the Only-Begotten is Light: Other therefore is He than they in whom through love He is.

Which gives light to every man who comes into the world.

Which lighteth every man that cometh into the world.

The Divine text is certain, for it not only declares that the Only-Begotten is indeed the Very Light, but immediately adds to what has been said the proof of this, practically crying out with the most earnest voice, "I say that He is the Very Light which gives light to every person who comes into the world."

Sure is the Divine, for he not only thinks that he ought to declare that the Only-Begotten is indeed the Very Light, but he adds forthwith to the things that he has said the demonstration thereof, all but crying aloud with most earnest voice, I say that He is the Very Light which lighteth every man that cometh into the world.

Do then (someone might say, wanting to understand the Divine teachings more carefully), the angels not enlighten the mind of men? Tell me, from whom did Cornelius learn that he must be saved by God through Baptism? And was not Manoah, the father of Samson, instructed beforehand by an angel's voice about things to come? Does not the Prophet Zechariah likewise clearly tell us, "And the angel that talked with me said unto me I will show thee what these be"? And again, going through the same words, does he not clearly show that angels used to reveal the knowledge of hidden things spiritually to him? And he says, "Behold, the angel that talked with me went forth and another angel went out to meet him and said unto him Run, speak to this young man saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein." Tell me, does not the very wise Daniel also, encountering marvelous visions, gain through the voice of angels the revelation of the things he saw? For hear him saying, "And it came to pass when I, I Daniel had seen the vision and sought for the meaning, then behold there stood before me as the appearance of a man, and I heard a man's voice between the banks of Ulai which called and said Gabriel, make this man to understand the vision." Therefore the power of enlightening is in angels, and not only in them, but even man also receives illumination from man. And truly that Eunuch eager to learn, when he did not understand the prophecies about our Savior, says to Philip, "I pray thee, of whom speaketh the Prophet this? of himself or of some other man?" And those who hurry to this world's teachers go to them, I suppose, for no other reason than this alone. And why do we still delay on these matters, when we can free ourselves easily by producing as proof what was said by our Savior to the holy Apostles, "Ye are the light of the world"?

Do then, (may one say who would fain receive the Divine doctrines not without search,) the angels not lighten the mind of men? Cornelius, tell me, from whom did he learn that he must by Baptism be saved by God? And Manoah the father of Sampson, was he not by an angel's voice fore-instructed of things to come? The Prophet Zechariah likewise does he not clearly tell us, And the angel that talked with me said unto me I will shew thee what these be? And again going through the same words, does he not clearly shew that angels used to reveal the knowledge of hidden things spiritually to him? And behold, says he, the angel that talked with me went forth and another angel went out to meet him and said unto him Run, speak to this young man saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein. What, tell me, does not the most wise Daniel too, falling in with marvellous visions, gain through the voice of angels the revelation of the things beheld by him? For hear him saying And it came to pass when I, I Daniel had seen the vision and sought for the meaning, then behold there stood before me as the appearance of a man, and I heard a man's voice between the banks of Ulai which called and said Gabriel, make this man to understand the vision. Hence the power of lighting is in angels, and not only in them, but even man too borrows illumination from man. And of a truth that Eunuch eager after learning when he understood not the prophecies about our Saviour says to Philip, I pray thee, of whom speak-eth the Prophet this? of himself or of some other man? And they who hasten to this world's teachers, go to them I suppose for no other reason than this alone. And why do we yet linger in these things, when it is in our power to free ourselves easily, producing as proof what was said by our Saviour to the holy Apostles, Ye are the light of the world?

Someone in their confusion might say such things, but they will hear this reply from us: We see, my friend, that created beings are composite, and nothing simple exists in them. Therefore, anyone who can give wisdom to others, if they are a created being, is not wisdom itself but a servant of the wisdom that is in them, for a person is wise through wisdom. And the one who teaches the prudent is not prudence itself but the servant of prudence that is in them, for these people too are prudent through prudence. And again, the one who has the ability to enlighten others is not the light itself but the one who lends the light that is in them, sharing it with others through teaching and communicating to the rest the good that they have received. This is why it was also said to the holy Apostles, "Freely you have received, freely give." For whatever good things were in them, these were certainly given by God, and human nature cannot boast at all of its own good things, nor can the nature of the holy Angels. For after being called into existence, each created thing has from God the manner of its existence, and we say with certainty that nothing exists in them essentially which is not a gift from the generosity of the One who created them, and which does not have as its source the favor of the Maker.

Such things is it like that one in his perplexity will say, but he will hear from us the reply, We see my friend that in the creature is what is compound, and nought of simple is in it: hence he who can give wisdom to others, if he be originate, is not wisdom itself, but a minister of the wisdom that is in him: for in wisdom is the wise man wise. And he who teaches the prudent, is not prudence itself, but the minister of prudence that is in him; for in prudence are these too prudent. And he again who has skill to enlighten others, is not the light itself, but the lender of the light that is in him, imparting it to others also by teaching, and communicating to the rest the good that he has received. Wherefore it was said to the holy Apostles also, Freely ye have received, freely give. For whatever goods there were in them, these were surely God-given, and the nature of men may not a whit boast itself of its own goods, nor yet that of the holy Angels. For after the being called into being, each of things that are has of God the mode of its existence, and we lay it down for certain that nought is in them essentially which is not a gift of the liberality of Him Who created, and has for its root the Favour of the Maker.

Since created things are composite, there will be in them no light strictly and simply or without composition, but this too along with everything else they will possess through participation and receiving it from God. But the True Light is that which gives light, not that which is illuminated by another; and this is what the Only-Begotten is, when considered in simple and uncompounded physis: for the Godhead withdraws from anything double.

Since therefore things originate are compound, there will be in them no light strictly and simply or without compound, but this too with everything else they will have of participation and receiving it of God. But the Very Light, is that which lightens, not which is lighted of another; and this the Only-Begotten is, considered in simple and uncompounded nature: for the God-head withdraws from ought of double.

These things, then, are as we have said. But our opponent will perhaps say to us again: If the saints were not light by physis, why did the Savior not call them partakers of light, but simply light? And how is the creature different in physis from Him, if the rational creation is called light just as He is called Light? For the disciples heard, "You are the light of the world."

These things then are thus. But the opponent will haply say again to us, If the saints were not by nature light, why did the Saviour call them not partakers of light, but light? And how is the creature other in nature than He, if as He is called Light, so too is the rational creation? For Ye are the light of the world, did the disciples hear.

What then, excellent sir, will we reply? We are called sons of God and gods by the Divine Scriptures, as it says, "I have said you are gods and all of you are children of the Most High." Should we then, abandoning what we are, ascend to the Divine and unspeakable Essence, and remove the Word of God from His very Sonship, and sit with the Father in His place, making the kindness of the One who honors us an excuse for impiety? God forbid! Rather, the Son will remain unchangeably in what He is, while we, adopted into sonship and made gods by grace, are not ignorant of what we are. In this way we believe that the saints are light.

What then, excellent sir, will we reply? Sons of God and gods are we called by the Divine Scriptures, according as it is said, I have said Ye are gods and all of you are children of the Most High. Shall we then, leaving off being what we are, mount up to the Divine and unutterable Essence, and deposing the Word of God from His very Sonship, in place of Him sit with the Father and make the kindness of Him Who honours us a pretext for impiety? God forbid; but the Son will be unchangeably in that which He is, we, adopted unto sonship and gods by grace, not ignorant of what we are: and in this way do we believe that the saints are light.

I think we should also consider and look at this. The rational part of creation, being enlightened, enlightens others by participation in ideas poured from the mind into another's understanding, and this kind of enlightenment would rightly be called teaching rather than revelation. But the Word of God lighteth every man that cometh into the world, not in the manner of teaching, as angels or men do, but rather as God in the mode of creation. He engrafts in each of those who are called into being the seed of wisdom or of Divine knowledge, and implants a root of understanding, thus making the living creature rational and showing it to participate in His own physis. He sends into the mind certain luminous vapors, as it were, of the Unutterable Brightness, in a way and manner that He alone knows—for one should not, I think, say too much on these subjects. Therefore our forefather Adam is also seen to have attained wisdom not in time, as we do, but immediately from the very beginning of his existence. He appears perfect in understanding, preserving in himself the illumination given by God to his nature while it was still untroubled and pure, and holding the dignity of his nature unadulterated.

I think that we should consider and look at this also. The rational portion of the preation being enlightened enlightens by participation of ideas out of the mind inpoured into another's understanding, and such sort of enlightenment will rightly be called teaching rather than revelation. But the Word of God lighteth every man that cometh into the world, not after the manner of teaching, as the angels for example or men, but rather as God after the mode of creation He engrafteth in each of those that are called unto being, the seed of wisdom or of Divine knowledge, and implanteth a root of understanding and so rendereth the living creature rational, shewing it participate of His own Nature, and sending into the mind as it were certain luminous vapours of the Unutterable Brightness, in way and mode that Himself knoweth: for one may not, I deem, say on these subjects anything overmuch. Therefore our forefather Adam too is seen to have attained the being wise not in time, as we, but straightway from the first beginnings of his being does he appear perfect in understanding, preserving in himself the illumination given of God to his nature as yet untroubled and pure, and holding the dignity of his nature unadulterated.

The Son therefore lights in the manner of creation, since He Himself is the Very Light, and the creature shines forth by participation with the Light, and is therefore called and is light, rising up to what is above its nature by the kindness of Him Who glorified it and Who crowns it with various honors. This is so that each one of those who have been honored may reasonably come forth and, lifting up prayers of thanksgiving, sing with a loud voice, "Bless the Lord, O my soul, and forget not all His benefits, Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from destruction, Who crowns you with loving kindness and tender mercies, Who satisfies your mouth with good things." For truly the Lord shows mercy, making those who are small and mere nothing according to their own nature great and worthy of marvel through His Goodness toward them, just as He has, as God, willed to adorn us generously with His own goods, and therefore calls us gods and light—and what good things does He not call us?

The Son therefore lights after the manner of creation, as being Himself the Very Light, and by participation with the Light the creature shines forth, and is therefore called and is light, mounting up to what is above its nature by the kindness of Him Who glorified it and Who crowneth it with divers honours, so that each one of those who have been honoured, may with reason come forth and lifting up prayers of thanksgiving, sing with loud voice, Bless the Lord O my soul and forget not all His benefits, Who forgiveth all thine iniquities, Who healeth all thy diseases, Who redeemeth thy life from destruction, Who crowneth thee with loving kindness and tender mercies, Who satisfieth thy mouth with good things. For verily doth the Lord mercies, rendering those that are little and a mere nothing according to their own nature, great and worthy of marvel through His Goodness toward them, even as He has, as God, willed to adorn us ungrudgingly with His own goods, and hence calls us gods and light, and what of good things does He not call us?

What does he say next? That He was in the world. The Divine Scripture profitably adds this, introducing a thought that is very necessary for us. When he said, "He was the Very Light which lighteth every man coming into the world," it was not completely clear to the hearers whether this meant that the Light gives light to every man who comes into the world, or that the Very Light itself, passing from some other place into the world, gives its illumination to all people. Therefore the Spirit-bearer reveals the truth to us and interprets the meaning of his own words by saying immediately about the Light that He was in the world. From this you should understand that the phrase "coming into the world" refers to man, and that it should be applied to the enlightened nature, which is called out of non-being into being. For non-being is like a certain place conceived in thought for created things, from which they pass in a manner into being and eventually take another place, namely that of being. Therefore the nature of man can more properly and fittingly acknowledge for itself that it was given light right from the beginning, and that it received understanding that was simultaneous and co-created with its being from the Light which is in the world—that is, the Only-Begotten, who fills all things with the unspeakable light of the Godhead. He is present with the angels in Heaven, is with those on the earth, does not leave even Hell itself empty of His Godhead, and abiding everywhere with all things removes Himself from none. Reasonably, then, the very wise Psalmist, marveling at this, says: "Whither shall I go from Thy Spirit? or whither shall I flee from Thy Presence? If I ascend up into Heaven, Thou art there: if I make my bed in Hell, behold Thou art there. If I take the wings of the morning and dwell in the uttermost parts of the sea, even there shall Thy Hand lead me, and Thy Right Hand shall hold me." For the Divine Hand grasps every place and all creation, holding created things together in being and drawing together into life those things that lack life, and implanting the spiritual light in things capable of receiving understanding. Yet it is not in a place, as we have already said, nor does it undergo movement from place to place (for this is the property of bodies), but rather it fills all things as God.

What does he say next? That He was in the world. Profitably does the Divine add this also, introducing thereby a thought most needful for us. For when he said, He was the Very Light which lighteth every man coming into the world, and it was not wholly clear to the hearers, whether it meant that the Light lighteth every man that cometh into the world, or that the Very Light itself, passing as from some other place into the world, maketh its illumination of all men: needs does the Spirit-bearer reveal to us the truth and interpret the force of his own words, saying straightway of the Light, that He was in the world: that hence you might understand the words coming into the world of man, and that it might be predicated rather of the enlightened nature, as being called out of not being into being. For like a certain place seen in thought is the not being to things originate, whence in a sort of way passing into being, it takes at length another place, that namely of being. Hence more properly and fitly will the nature of man admit of itself that it was lighted immediately from the first periods, and that it received understanding coincident and co-fashioned with its being from the Light Which is in the world, that is the Only-Begotten, Who fills all things with the unspeakable light of the God-head, and is present with the angels in Heaven, is with those on the earth, leaves not even Hellitself empty of His God-head, and everywhere abiding with all removes from none, so that with reason does the most wise Psalmist marvelling thereat say: Whither shall I go from Thy Spirit? or whither shall I flee from Thy Presence? If I ascend up into Heaven, Thou art there: if I make my bed in Hell, behold Thou art there. If I take the wings of the morning and dwell in the uttermost parts of the sea, even there shall Thy Hand lead me, and Thy Right Hand shall hold me. For the Divine Hand graspeth every place and all creation, holding together into being things made and drawing together unto life things lacking life, and implanting the spiritual light in things recipient of understanding. Yet It is not in place, as we have already said, nor does it endure motion of place (for this is the property of bodies), but rather fulfils all things as God.

But perhaps someone will object: What then should we say, good friend, when someone brings forward to us Christ saying, I am come a light into the world? What about when the Psalmist speaks, O send out Thy Light and Thy Truth? For here He Himself clearly says that He came into the world, as if He were not in it. And the Psalmist was again asking that He who was not yet present should be sent—according, that is, to the plain meaning of the words and their statement about His being sent to us.

But perhaps some one will say to this, What then do we say, good sir, when any brings forward to us Christ saying, I am come a light into the world? what when the Psalmist speaks, O send out Thy Light and Thy Truth 1 For lo here He Himself clearly says that He is come into the world, as not being in it, that is: and the Psalmist again was entreating that He Who was not yet present should be sent, according, that is, to the meaning of the words, and its declaration of His being sent to us.

To this we say that the Divine, having clothed the Only-Begotten with God-befitting dignity, declares that He is ever and unceasingly in the world as Life by physis, as Light by ousia, fulfilling the creation as God—not limited by place, not measured by intervals, not contained by quantity, not encompassed at all by anything, nor needing to pass from one place to another, but dwelling in all and forsaking none. Yet Scripture asserts that He came into the world (although already present in it) through the Incarnation. For He appeared on earth and lived among men in flesh, making His presence in the world more evident through this, and He who was previously grasped only by thought was at last seen by the very eyes of the body as well. He implanted in us a more physical perception, so to speak, of the knowledge of God, making Himself known through wonders and mighty works. And the Psalmist prays that the Word of God may be sent to us to enlighten the world in no other way, as it seems to me, but in this manner. But I think that the thoughtful reader should consider this as well: that the mind is keener than all speech, and the movement of the understanding is sharper than the tongue. Therefore, insofar as concerns the subtlety of the mind and its refined movement, we perceive the varied beauty of the Divine physis. But we express what concerns it in a more human manner and in the speech that belongs to us, since the tongue cannot extend to the full measure of the truth. For this reason Paul too, the steward of the mysteries of the Savior, used to ask God for utterance to open his mouth. Therefore the poverty of our language will not harm the natural dignities of the Only-Begotten, but what belongs to Him will be conceived in a divine manner, yet will necessarily be expressed in a more human manner—both by Him for our sake and by the saints concerning Him according to the measure of our nature.

To this we say, that the Divine having clad the Only-Begotten with God-befitting dignity says that He is ever and unceasingly in the world, as Life by Nature, as Light by Essence, fulfilling the creation as God, not circumscript by place, not meted by intervals, not comprehended by quantity, neither compassed at all by ought, nor needing to pass from one place to another, but in all He dwells, none He forsakes: yet he asserted that He came in the world (although present therein) by the Incarnation. For He shewed Himself upon earth and conversed with men with flesh, making His Presence in the world more manifest thereby, and He Who was aforetime comprehended by idea, seen at length by the very eyes of the body also, implanted in us a grosser so to speak perception of the knowledge of God, made known by wonders and mighty deeds. And the Psalmist entreats that the Word of God may be sent to us to enlighten the world, in no other way as seems to me, but in this. But I think that the studious should consider this again, that keener is the mind than all speech, sharper the motion of the understanding than the tongue. Hence as far as pertains to the delicacy of the mind and its subtil motion, we behold the varied beauty of the Divine Nature: but we utter the things respecting it in more human wise and in the speech that belongs to us, the tongue not being able to stretch forth unto the measure of the truth. Wherefore Paul too, the steward of the Mysteries of the Saviour, used to ask of God utterance to open his mouth. Nought then will the poverty of our language hurt the Natural Dignities of the Only-Begotten, but what belongs to Him will be conceived of after a Divine sort, but will be uttered as matter of necessity in more human wise, both by Him for our sakes and by the Saints of Him according to the measure of our nature.

It would seem reasonable to be satisfied with what has already been said in explaining the words before us. But since I believe that writing about divine doctrines should never be lazy, let us bring forward this passage again and examine more carefully how the words "coming into the world," which are rightly applied to man, should be understood. For the Light was in the world, as the Evangelist himself testified to us, and we have maintained that it was not the Light that comes into the world but rather the man who is being lighted. Some therefore say, speaking from their own hearts and not from the mouth of the Lord, as it is written, that the souls of men existed beforehand in Heaven before their bodies were formed, spending a long time in bodiless blessedness and enjoying the true Good more purely. But when dissatisfaction with better things came upon them and, eventually declining toward what is worse, they fell into strange thoughts and desires, the Creator, justly displeased, sends them forth into the world and entangles them with earthly bodies, compelling them to be burdened by them. Having shut them as it were in some cave of strange pleasures, he decreed to teach them through this very experience itself how bitter it is to be carried away toward what is worse and to disregard what is good. In proof of this most ridiculous story of theirs, they first distort this passage now before us: "He was the True Light which lighteth every man coming into the world," and besides this, certain other passages of Divine Scripture, such as "Before I was afflicted I went astray." Moreover, not ashamed of such foolish babbling, they say: Look, the soul says that before its humiliation, that is, its embodiment, it transgressed, and therefore it was justly afflicted, brought into bondage to death and corruption, just as Paul also describes the body, saying "O wretched man that I am! Who shall deliver me from the body of this death?" But if the soul, he says, goes astray before it was afflicted, it also comes into the world as having a previous existence (for how could it sin at all if it did not yet exist?); and it comes into the world, setting out from somewhere. Stringing together such things against the doctrines of the Church and heaping up the rubbish of their empty interpretations in the ears of the faithful, they will rightly hear: "Woe unto the foolish prophets that follow their own spirit and have seen nothing!" For they are setting visions, omens from birds, and prophecies from their own hearts against the words spoken by the Spirit, and they do not perceive to what great absurdity their theory will lead, as the Psalmist says to God: "Thou, Thou art to be feared, and who may stand in Thy sight when once Thou art angry?"

It were then, it seems, not amiss to be content with what has been already said in explanation of the words before us. Yet since I deem that the pen that ministers to the Divine doctrines should be above sloth, come let us bringing forward the lection again examine more exactly how the words coming into the world predicated of man, as is fit, should be understood. For the light was in the world, as the Evangelist also himself testified to us, and we have maintained that it was not the Light that cometh into the world but rather the man who is being lighted. Some therefore say, belching forth of their own heart and not out of the mouth of the Lord, as it is "written, that the souls of men were pre-existent in Heaven before the fashioning of their bodies, passing long time in un-embodied bliss, and enjoying more purely the true Good. But when the sate of better things came into them and, declining at length to the worser, they sank to strange thoughts and desires, the Creator justly displeased sends them forth into the world, and entangled them with bodies of earth compelling them to be burdened therewith, and having shut them as it were in some cave of strange pleasures, decreed to instruct them by the very trial itself, how bitter it is to be carried away to the worser, and to make no account of what is good. And in proof of this most ridiculous fable of theirs, they wrest first of all this that is now before us: He was the Very Light Which lighteth every man coming into the world, and, besides, certain other things of the Divine Scripture, such as, Before I was afflicted I went astray, and moreover not ashamed of such foolish prating say, Lo the soul says that before its humiliation, that is, its embodiment, it transgressed and that therefore it was justly afflicted, brought in bondage to death and corruption, even as Paul too stileth the body saying O wretched man that I am I who shall deliver me from, the body of this death? But if the soul, he says, goeth astray before it was afflicted, it also cometh into the world, as having that is a previous being (for how could it sin at at all if it existed not yet?); and cometh into the world, setting out that is from some quarter. Such things as these they stringing against the doctrines of the Church and heaping up the trash of their empty expositions in the ears of the of the faithful will rightly hear, Woe unto the foolish prophets that follow their own spirit and have seen nothing! For visions in truth, and auguries by birds and prophecies of their own heart they setting against the words spoken by the Spirit, do not perceive to how great absurdity their device will run; as the Psalmist says unto God, Thou, Thou art to be feared: and who may stand in Thy Sight when once Thou art angry?

It would be completely absurd to suppose that the soul exists before the body, and to think that it was sent down into earthly bodies because of sins committed earlier. We will try to prove this to the best of our ability through the arguments that follow, keeping in mind what is written: "Give instruction to a wise man, and he will be yet wiser; teach a just man, and he will increase in learning."

But that it is most exceedingly absurd to suppose that the soul pre-exists, and to think that for elder transgressions it was sent down into bodies of earth, we shall endeavour to prove according to our ability by the subjoined considerations, knowing what is written, Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning.

If the human soul exists before the body is formed, and—as some speculate—falls into evil and descends into flesh as punishment for its transgression, how does the Evangelist say that it is enlightened when it comes into the world? For this seems to be an honor and the receiving of good gifts. But no one is punished by being honored, nor is anyone disciplined by receiving divine good things; rather, punishment comes from experiencing the wrath of the one inflicting it. But since man is not in such a state when coming into the world, but instead is actually enlightened, it is clear that the one who is honored with flesh does not receive embodiment as a punishment.

1. If the soul of man have existence prior to the formation of the body, and, declining to evil according to the surmises of some, has for punishment of its transgression a descent into flesh, how, tell me, does the Evangelist say that it is lighted on coming into the world? For this I suppose is honour and the addition of fair gifts. But not by being honoured is one punished, nor yet chastised by being made recipient of the Divine good things, but by meeting with what is of the wrath of the punisher. But since man on his coming into the world is not in this condition, but on the contrary is even lighted, it is I suppose clear that he that is honoured with flesh has not his embodiment for a punishment.

Another point. If the soul existed as a pure mind before the body, living in blessedness, but then turned toward evil, fell, and for this reason came to be in flesh, how is it enlightened upon its entry into the world? For one must necessarily say that it lacked light before it came. If that is the case, how could it any longer have been that pure mind which only began to be enlightened when it came into the world, and not apart from flesh?

2. Another. If before the body the soul were a mind yet pure, living in bliss, and by turning aside to ill fell, and therefore came to be in flesh, how is it lighted on its entry into the world? For one must needs say that it was destitute of light before it came: if so, how any longer was that pure mind which had then scarce a beginning of being lighted, when it came into the world, and not without flesh?

3. Another. If the human soul existed before the body, and the mind therefore existed still pure, more naturally drawn to desire good things, but because of turning aside to what is worse is sent into an earthly body—and once it is in that body, no longer refuses the will to transgress—how is it not wronged when it is not specially entrusted with doing this at the time when it existed with a greater capacity for virtue, not yet in bondage to the evils that come from the body? Instead, when it had come into the turbid waters of sin, it is then compelled out of season to do this. But the Divinity will not miss the fitting time, nor will that one do injury to whose nature doing injury does not belong. Therefore, we rightly refuse sin when we are in the flesh at the proper time and season, having this time alone of existence in which we come into the world with bodies, leaving behind the former non-existence as though it were a certain place, and from it passing into a beginning of existence.

3. Another. If the soul of man existed before the body; and the mind therefore existed yet pure, attached more properly to the desire of good things, but from turning aside to the worser is sent into earthly body, and being therein, no longer rejects the will to transgress, how is it not wronged, not then specially entrusted with the doing of this, when it existed with a greater aptness for virtue, not as yet in bondage to the ills that proceed from the body, but when it had come into the turbid waters of sin, then out of season compelled to do this? But the Divinity will not miss of the befitting time, nor that injure to Whose Nature doing injury belongeth not. In season then and rightly do we refuse sin when in the flesh, having this season alone of being, in which with bodies we come into the world, leaving the former not being, as though a certain place, and from it passing into a beginning of being.

Another question I'd like to ask them: What reasoning justifies a soul that sinned before the body being sent into the body so that it might learn by experience the disgrace of its own lusts? For they are not ashamed to propose this idea as well, although the soul ought instead to have been withdrawn from the very imagination of evils, not thrust down into the very depths of base pleasures. For this would be a proper method of healing, rather than the other. So if embodiment increases the soul's disease by allowing it to revel in bodily pleasures, one could not praise the Corrector, who injures what was sick by the very means He thought would help it. But if embodiment is meant to make the soul cease from its passions, how is it possible that the soul, having fallen into the very depths of lust, should rise again? Would it not have been better for it to have rejected the very beginning of the disease while it was still free from what dragged it down into sin?

4. Another. What reason is there, I would fain ask them, in the soul that sinned prior to the body being sent into the body, that it might learn by experience the disgrace of its own lusts? For they are not ashamed to set forth this too, although it ought rather to have been withdrawn from the very imagination of its ills, not thrust down to the very depth of base pleasures. For this rather than the other were a mode of healing. If then it has the embodiment an increase of its disease in order that it may revel in the pleasures of the body, one would not praise the Corrector, injuring that which was sick by the very means whereby He thought to advantage it. But if it has it in order that it may cease from its passions, how is it possible that it having fallen into the very depth of lust should arise, and not rather have spurned the very beginning of the disease, while it was free from that which dragged it down into sin?

If the soul sinned before it existed and was therefore bound up with flesh and blood as punishment, shouldn't those who believe in Christ and have received forgiveness of sin immediately leave their bodies and cast off what was placed on them as punishment? How can the human soul have complete forgiveness while still carrying around the means of its punishment? But we see that believers are so far from wanting to be freed from their bodies that along with their confessions of faith in Christ they proclaim the resurrection of the flesh. Something that is honored even in the confession of faith and bears witness to the divine power of the Savior—who is able to do all things easily—through its return to life cannot be a method of punishment.

5. Another. If the soul in pre-existence transgressed and was for this reason entangled with flesh and blood, receiving this in the nature of punishment, how is it not the duty of them who believe in Christ and who received thereby the remission of sin, to go forthwith out of their bodies and to cast away that which is put about them as a punishment? How, tell me, does the soul of man have perfect remission while yet bearing about it the method of its punishment? But we see that they who believe are so far from wishing to be freed from their bodies, that together with their confessions in Christ they declare the resurrection of the flesh. No method of punishment then will that be which is honoured even with the confession of the faith, witnessing, through its return back to life, to the Divine Power of the Saviour the being able to do all things easily.

6. Another. If the soul existed before and sinned, and was for this reason entangled with flesh—as they claim—why does the Law order the graver offenses to be punished with death, and allow the person who has committed no crime to live? For I would think it would have been more fitting to let those who are guilty of the worst crimes linger longer in their bodies so they might be punished more severely, and to free those who had committed no crime from their bodies, if being embodied counts as a punishment. But the opposite happens: the murderer is punished with death, while the righteous person suffers nothing in his body. Therefore, being embodied does not belong to punishment.

6. Another. If the soul pre-existing according to them sinned and was for this reason entangled with flesh, why does the Law order the graver offences to be honoured with death, and suffer him who has committed no crime to live? For I suppose that it would rather have been right to let those who are guilty of the basest ill linger long in their bodies, that they might be the more heavily punished, and to let those who had committed no crime free from their bodies, if the embodiment ranks as a punishment. But on the contrary, the murderer is punished with death, the righteous man suffers nothing in his body. The embodiment does not therefore belong to punishment.

Another argument: If souls were placed in bodies because of earlier sins, and the body's physis was designed as a kind of punishment for them, how did the Savior benefit us by destroying death? Wouldn't decay actually be a kindness, since it destroys what punishes us and puts an end to God's anger toward us? From this perspective, one could argue that we should be more grateful to decay than to the One who imposed endless suffering on us through the resurrection of the dead. Yet we give thanks to Christ for freeing us from death and decay. Therefore, being embodied is not a form of punishment for the human soul.

7. Another. If souls were embodied for previous sins, and the nature of the body were invented as a species of punishment for them, how did the Saviour profit us by abolishing death? how was not rather decay a mercy, destroying that which punished us, and putting an end to the wrath against us? Hence one might rather say that it were meeter to give thanks to decay than on the contrary to Him Who laid on us endless infliction through the resurrection of the dead. And yet we give thanks as freed from death and decay through Christ. Hence embodiment is not of the nature of punishment to the soul of man.

8. Another argument from the same idea. If human souls were bound to earthly bodies as payment for previous sins, what reason do we have to thank God for promising us the Resurrection? For this would clearly be a renewal of punishment and a rebuilding of what harms us, since a long punishment is obviously bitter to everyone. It would be terrible if bodies were to rise that serve as instruments of punishment for their wretched souls. And yet nature has received from Christ, as a gift renewing it to joy, the resurrection. Therefore embodiment is not by nature a punishment.

8. Another from the same idea. If the souls of men were entangled with earthly bodies in satisfaction of elder transgressions, what thank tell me shall we acknowledge to God Who promises us the Resurrection? For this is clearly a renewal of punishment and a building up of what hurts us, if a long punishment is clearly bitter to every one. It is then hard that bodies should rise which have an office of punishment to their wretched souls. And yet nature has from Christ, as a gift renewing it unto joy, the resurrection. The embodiment is not therefore of the nature of punishment.

Another argument. The prophetic word appears to announce to us some great and long-awaited feast. For it says, "The dead shall arise, and those who are in the tombs shall be raised." But if embodiment were truly of the nature of punishment to the wretched souls of human beings, how could the Prophet not rather grieve when proclaiming these things as from God? How would that proclamation be in any way good if it brings us the continuation of what troubles us? For he should rather have said, if he wished to bring joy to those who had received bodies because of sin, "The dead shall not arise, and the nature of the flesh shall perish." But on the contrary, he brings them joy by saying that there shall be a resurrection of bodies by the will of God. How then can the body—in which both we ourselves rejoice and God is well pleased—be (according to the foolish notion of some) of the nature of a punishment?

9. Another. The Prophetic word appears as publishing to us some great and long desired-feast. For, says it, the dead shall arise, and they that be in the tombs shall be raised. But if the embodiment were indeed of the nature of punishment to the wretched souls of men, how would not the Prophet rather sorrow when proclaiming these things as from God? How will that proclamation be in any way good which brings us the duration of what vexes us? For he should rather have said, if he wished to rejoice those who had received bodies by reason of sin, The dead shall not arise, and the nature of the flesh shall perish. But on the contrary he rejoices them saying that there shall be a resurrection of bodies by the will of God. How then can the body wherein both ourselves rejoice and God is well pleased be (according to the uncounsel of some) of the nature of a punishment?

10. Another. God, when blessing the blessed Abraham, promised that his descendants would be as numerous as the countless stars. If it were true that the soul, having sinned before the body, is sent down to earth and flesh to be punished, then God would have promised the righteous man an ignoble multitude of condemned people, fugitives from goodness, and not descendants who share in blessing. But God speaks this as a blessing to Abraham; therefore the origin of bodies is freed from all accusation.

10. Another. God, in blessing the blessed Abraham promised that his seed should be as the multitude innumerable of the stars. If it be true that the soul sinning before the body is sent down to earth and flesh to be punished, God promised to the righteous man, an ignoble multitude of condemned, runagates from good, and not a seed participant of blessing. But God says this as a blessing to Abraham: hence the origin of bodies is freed from all accusal.

11. Another. The race of the Israelites grew into a great and countless multitude. The priest Moses rightly marvels at this and prays for them, saying, "And behold, you are this day as the stars of heaven in number. May the Lord God of your fathers make you a thousand times more numerous than you are." But if it were a punishment for the souls of men to be in the world with bodies, and they must necessarily exist this way and not without them, then Moses' words would actually be a curse, not a blessing. But this is not the case—it was spoken as a blessing. Therefore, embodiment is not of the nature of punishment.

11. Another. The race of the Israelites spread forth into a multitude great and innumerable. And indeed justly marvellous at this does the hierophant Moses pray saying to them, And behold ye are this day as the stars of heaven for multitude: the Lord God of your fathers make you a thousand times so many more as ye are. But if it were punishment to the souls of men to be in the world with bodies, and they must needs so be, and not bare of them, Moses' saying will be found to be verily a curse, not a blessing. But it is not so, it was made as a blessing: the embodiment therefore is not of the nature of punishment.

Another argument. God does not grant requests to those who ask wrongly. The Savior's disciple provides us with a reliable witness to this, saying, "You ask and receive not, because you ask amiss." If being embodied were a punishment for the soul, one could reasonably say that Hannah, the wife of Elkanah, completely missed what was proper when she so earnestly poured out her prayer to God and asked for a male child. For she would have been asking for a soul's downfall and its descent into a body. How then could God have given her the holy Samuel as her son, if it were absolutely necessary that a soul must sin in order to become entangled with a body and thereby fulfill the woman's request? Yet God did give, and it is His nature to give only good things. By readily granting her request, He clears it of all blame. Therefore, embodiment is not a result of sin, nor is it punishment by nature, as some claim.

12. Another. To those who attempt to ask amiss God endures not to give. And an unlying witness to us will be the disciple of the Saviour, saying, Ye ash and receive not, because ye ash amiss. If then it were a punishment to a soul to be embodied, how would not one with reason say that Hannah the wife of Elkanah missed widely of what was fit, when she so instantly poured her prayer unto God and asked for a man child. For she was asking for the downfall of a soul and its descent into a body. How then came God to give her the holy Samuel as her son, if it were wholly of necessity that a soul should sin, in order that so, entangled with a body, it might fulfil the woman's request. And yet God gave, to Whom it is inherent to give only good things and, by readily assenting to her, He frees her request from all blame. Hence embodiment is not a result of sin, nor yet of the nature of punishment as some say.

Another argument. If the body has been given as a punishment to the soul of man, what led Hezekiah the king of Jerusalem, though he was good and wise, to plead with bitter tears against the death of the body, and to shrink from laying aside the instrument of his punishment, and to beg that he might be granted an increase of years? Surely if he were truly good, he ought not to have pleaded against death, but rather to have considered it a burden to be entangled with a body and to have recognized this as a favor rather than the other. And how did God promise him as a favor, saying, "Behold I will add unto thy days fifteen years," when the promise would have been an addition of punishment, not an act of kindness, if those who teach this were speaking the truth? Yet the promise from above was a gift and the addition was a kindness. Therefore embodiment is not a punishment to souls.

13. Another. If the body has been given as a punishment to the soul of man, what induced Hezekiah the king of Jerusalem, although good and wise, to deprecate not without bitter tears the death of the body, and to shrink from putting off the instrument of his punishment, and to beseech that he might be honoured with an increase of years, although he surely ought, if he were really good, not to have deprecated death, but to have thought it a burden to be entangled with a body and to have acknowledged this rather than the other as a favour. And how did God promise him as a favour saying, Behold I will add unto thy days fifteen years, albeit the promise was an addition of punishment, not a mode of kindness, if these set forth the truth? Yet the promise from above was a gift and the addition a kindness. Hence the embodiment is not a punishment to souls.

Another. If the body is given to the soul of man as a punishment, what favor did God repay to the Eunuch who brought Jeremiah up out of the dungeon, when he said, "I will give you your life as a prize and will save you from the Chaldeans"? God should rather have let him die so that he might also honor him by releasing him from the prison and punishment. What, tell me, did God give to the young men of Israel when he delivered them from the flame and from the cruelty of the Babylonians? Why did he rescue the wise Daniel from the cruelty of the lions? But truly he does these things in kindness and is glorified because of them. The dwelling in the flesh is not then of the nature of punishment, so that honor and punishment at God's hands may not be one and the same thing.

14. Another. If the body is given to the soul of man in the light of punishment, what favour did God repay to the Eunuch who brought up Jeremiah out of the dungeon, saying, I will give thy life for a prey and will save thee from the Chaldeans? For He should rather have let him die that He might also honour him, releasing him from the prison and punishment. What tell me did He give to the young men of Israel, in delivering them from the flame and from the cruelty of the Babylonians? why did He rescue the wise Daniel from the cruelty of the lions? But verily He doeth these things in kindness and is glorified because of them. The dwelling in the flesh is not then of the nature of punishment, in order that honour and punishment at God's hands may not be one and the same.

Paul teaches us that in due time there will be an investigation before the Divine Judgment-seat of each person's life, saying, "For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to what he has done, whether it be good or bad." But if a person receives punishment from the Judge or is considered worthy of appropriate reward only for the things done in the body, and no mention is made of earlier sins, nor is any charge from before his birth examined, then how could the soul have had any pre-existence? And how was it humbled as a consequence of sin, as some claim, since only its time with the flesh is marked out, given that only the things done in it are examined?

15. Another. Paul teaching us that there shall be in due time an investigation before the Divine Judgment-seat of each man's life says, For we must all appear before the judgement-seat of Christ, that every one may receive the things done in his body, according to that he done, whether it be good or bad. But if it be only for the things done in the body that a man either receiveth punishment at the hands of the Judge, or is accounted worthy of befitting reward, and no mention is made of prior sins, nor any charge previous to his birth gone into: how had the soul any pre-existence, or how was it humbled in consequence of sin, as some say, seeing that its time with flesh is alone marked out, for that the things alone that were done in it are gone into?

16. Another. If souls were given bodies because of previous sins, how can Paul write to us saying, "Present your bodies a living sacrifice, holy, acceptable unto God"? For if bodies were given to our wretched souls as a form of punishment, how should we present them as a pleasing aroma to God? How can that through which we received our sentence be acceptable? Or what kind of virtue can possibly exist in something whose very nature is punishment and whose root is sin?

16. Another. If souls were embodied on account of previous sins, how does Paul write to us saying, Present your bodies a living sacrifice, holy, acceptable unto God? For if in the nature of punishment they were given to our wretched souls, how should we present then for an odour of a sweet smell to God? how will that be acceptable through which we received our sentence? or what kind of virtue at all will that admit of, whose nature is punishment, and root sin?

Another argument. In showing that corruption has spread to the whole nature (physis) of humanity because of Adam's transgression, Paul says, "Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression." How then does he say that death reigned even over those who had not sinned, if the mortal body were given to us as a result of previous sins? For where are those who have not sinned, if embodiment itself is the punishment for sins, and our existence in this life with our body is evidence of a pre-existing charge against us? Therefore the argument of our opponents is ignorant.

17. Another. Shewing that corruption is extended against the whole nature of man, because of the transgression in Adam, Paul saith, Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression. How then does he say that death reigned even over them that had not sinned, if the mortal body were given us in consequence of former sins? For where at all are they that have not sinned, if the embodiment be the punishment of faults, and our being in this life with our body is a pre-existing charge against us? Unlearned then is the proposition of our opponents.

The disciples once asked our Savior about a man born blind, saying, "Master, who sinned, this man or his parents, that he was born blind?" Since it is written in the prophetic Scriptures that God visits the iniquity of the fathers upon the children, the disciples thought this might be the case with this man. What does Christ say in response? "Truly I tell you, neither this man nor his parents sinned, but that the works of God should be made manifest in him." How does He exempt them from sin, even though they were not blameless in their lives? For being human, they were certainly subject to faults. But it is clear and obvious that the statement refers to the period before birth, during which they did not yet exist and therefore had not sinned, so that Christ's words may be true.

18. Another. The Disciples once made enquiry of our Saviour concerning one born blind, and said, Master who did sin, this man or his parents, that he was born blind? For since it is written in the prophetic Scriptures, of God, that He visits the iniquity of the fathers upon the children, the disciples began to imagine that such was the case with this man. What then does Christ say to this? Verily I say to you, neither hath this man sinned nor his parents, but that the works of God should be made manifest in him. How then does He exempt them from sin, although not free from blame as to their lives? for being men, they were surely liable also to faults. But it is manifest and clear that the discourse pertains to the period prior to birth, during which they not yet existing, neither had they sinned, that Christ may be true.

The blessed prophet Isaiah, explaining the reason why the earth was made, says, "He created it not in vain, He formed it to be inhabited." But it was entirely right that the earth should be inhabited—not filled with bare spirits, nor with fleshless and unclothed souls, but with bodies suited to it. Was it then God's plan that worked to make souls sin, so that the physis of bodies would also come into being, and thus the earth would finally be shown to have been created not in vain? But this is absurd. Therefore the other position is better.

19. Another. The blessed Prophet Isaiah explaining the reason of the earth being made says, He created it not in vain, He formed it to be inhabited. But it was altogether right that the earth should be inhabited, not filled with bare spirits, nor with fleshless and unclad souls, but with bodies suitable to it. Was it then Divine Counsel that wrought that souls should sin, in order that the nature of bodies should also come into being, and thus at length the earth be shewn to have been created not in vain? But this is absurd; the other therefore has the better.

Another. Wisdom the Artificer of all things says of herself in the book of Proverbs, "I was she in whom He rejoiced, the Creator of all that is, and I daily rejoiced always before Him when He rejoiced in having completed the world and took delight in the sons of men." Now when God rejoices exceedingly at the completion of the world in the forming of man, how can anyone not be completely senseless who claims that the soul is subject to previous sins and says that it was embodied for this reason, and was punished in this way? For would God not then be the maker of a prison rather than a world? Would He not be unreasonably delighting in those who are undergoing punishment? And how can He be Good if He delights in such absurd things? But truly He is Good and therefore the Maker of good things. Therefore embodiment will not be punishment by physis.

20. Another. Wisdom the Artificer of all things says of herself in the book of Proverbs I was she in whom He rejoiced, the Creator of all that is, and I daily rejoiced always before Him when He rejoiced in having consummated the world and took delight in the sons of men. When then on His completion of the world, God rejoices exceedingly in the forming of man, how will he not be bereft of all sense who subjects the soul to previous sins and says that it was therefore embodied, and was punished after this fashion? For will not God be the maker of a prison rather than a world? will He not be delighting contrary to reason in those who are undergoing punishment? And how will He be Good who delights in things so absurd? But verily He is Good and therefore the Maker of things good: the embodiment will not therefore be of the nature of punishment.

If the human soul pays the penalty for sins committed before its birth into the world through its entanglement with flesh, and if the body serves as a punishment for it, why was the Flood brought upon the world of the ungodly while righteous Noah was preserved and received this reward for his faith from God? Shouldn't those who had sinned greatly have remained in the body for a longer time so they could be punished more severely, while the good should have been freed from their fleshly bonds and received release from the body as the reward for their piety toward God? But I believe that the Creator of all, being righteous, imposes on each order the sentence it deserves. Therefore, since He is righteous and punishes the ungodly with bodily death, yet also blesses the righteous with life together with the body, bodies cannot be a punishment for human souls—otherwise God would be unrighteous, punishing the ungodly with favor while honoring the righteous with punishment.

21. Another. If the soul of man by its entanglement with flesh pays the penalty of transgressions prior to its birth in the world, and the body occupies the position of a punishment to it, why was the Flood brought in upon the world of the ungodly, and Noah being upright was preserved and has this recompense of his faith from God? For ought not rather those who had sinned exceedingly to have lingered longer time in the body that they might be punished also more severely, and the good to have been set free from their bonds of flesh and received the release from the body as the recompense of their piety toward God? But I suppose that the Creator of all being Righteous lays on each rank the sentence due to it. Since then He being Righteous punishes the ungodly with the death of the body, gladdens again the righteous with life together with the body: bodies are no punishment to the souls of men, that God be not unrighteous, punishing the ungodly with favour, honouring again the righteous with punishment.

22. Another. If the soul has descended into flesh and body to pay the penalty for previous offenses, why did the Savior love Lazarus by raising him and compelling him—who had been set free from his bonds—to return to them again? But Christ did this to help him, and as a friend He honored the dead by raising him from the dead. Therefore the argument of the opponents is pointless.

22. Another. If to pay the penalty of previous offences the soul has descended into flesh and body, how did the Saviour love Lazarus, raising him, and compelling him. who was once set free from his bands to return to them again? But Christ did it helping him and as a friend did He honour the dead by raising him from the dead. To no purpose then is the proposition of the opponents.

23. Another. If, as those who talk nonsense claim, the body was given to the soul as a punishment devised because of its previous sin, then sin brought about the nature of human bodies. But death also entered through sin. Therefore sin clearly appears to be arming itself against itself, undoing the beginning by what follows, and Satan is divided against himself. How then will his kingdom stand, as our Savior says? But truly, to think this way is unbelievable. Therefore the opposite is true.

23. Another. If, as those in their nonsense say, the body was given to the soul in the light of a punishment, devised on account of former sin of its, it was sin that brought in the nature of human bodies. But again also death entered by sin: sin therefore clearly appears arming itself against itself, undoing the beginning by what follows, and Satan is therefore divided against himself, how then shall his kingdom stand? as our Saviour saith. But verily so to think is incredible: the contrary therefore is true.

God created all things in incorruption and did not make death, but death came into the world through the devil's envy. But if it is true that the body was given to the human soul as a form of punishment, why should we blame the devil's envy for bringing us the end of our misery and destroying the body that is our punishment? And why on earth would we give thanks to the Savior for binding us again to the flesh through the resurrection? Yet we do give thanks, and the devil's envy has afflicted our nature, bringing corruption to our bodies. Therefore the body is not a form of punishment, nor is it the penalty for our former sin.

24. Another. God created all things in incorruption and He made not death, but through envy of the devil came death into the world. But if it be true, that the body was given in nature of punishment to the soul of man, why, sirs, should we accuse the envy of the devil for bringing in to us the termination of wretchedness and destroying the body which is our punishment? And for what in the world do we offer thanks to the Saviour for having again bound us to the flesh through the resurrection? yet we do indeed give thanks, and the envy of the devil has vexed our nature, procuring corruption to our bodies. No mode of punishment then is the body nor yet is it the wages of our former sin.

The Evangelist in these words necessarily points out that the world was made through the Very Light, that is, the Only-Begotten. For although he had called Him Word very clearly at the beginning and affirmed that all things were made through Him, and that without Him nothing came into being, and thereby demonstrated that He was their Maker and Creator, it was still necessary now to take this up again in particular, so that no opportunity for error and destruction might be left to those who are accustomed to twisting the correctness of the Divine teachings. For when he said that the Light was in the world, so that no one might distort this statement into foolish ideas and count the Light as one among the visible parts of the universe (as the sun and moon and stars, for example, are in the world, but as parts of the universe and as limbs of one body), the Evangelist profitably and necessarily introduces the Only-Begotten as Fashioner and Maker of the whole universe, and thereby firmly establishes us again and leads us into a correct and right understanding of the truth. For who would be so foolish or have such great stupidity in his mind as not to understand that He through Whom the universe is said to have been made is wholly other than the universe, and to put the creature in its own place, to separate off the Creator in reasoning, and to understand that His physis is Divine? For the thing made must necessarily be other in physis than the Maker, so that maker and made do not appear to be the same.

The Evangelist in these words needfully indicates that the world was made through the Very Light, that is, the Only-Begotten. For although, having called Him most distinctly Word at the beginning, he affirmed that all things were made through Him, and that without Him nothing was brought into being, and demonstrated thereby that He was their Maker and Creator: yet it was necessary now most particularly to take this up again anew, that no room of error and perdition might be left to those who are wont to pervert the uprightness of the Divine dogmas. For when he said of the Light that it was in the world, that no one wresting the saying to senseless conceptions, should make the Light connumerate with the visible portions of the universe (as sun and moon and stars for example are in the world, but as parts of the universe, and as limbs of one body), profitably and of necessity does the Evangelist introduce the Only-Begotten as Fashioner and Artificer of the whole universe, and thereby again fully stablishes us and leads us into an unerring and right apprehension of the truth. For who would be so silly or have such great folly in his mind, as not to conceive that wholly other than the universe is He through Whom it is said to have been made, and to put the creature in its own place, to sever off the Creator in reasoning and to conceive that His Nature is Divine? For the thing made must needs be other in nature than the Maker, that maker and made appear not the same.

For if they are conceived of as the same, without any inherent distinction as to the mode of being, the made will rise up to the nature of the Maker, and the Creator will descend to that of the creatures. He will no longer have alone the power to bring things into being, but this will be found to exist potentially in created things also, if nothing at all separates them from being consubstantial with God. And so at length the creature will be its own creator, and the Evangelist will be giving the Only-Begotten a mere honorary title when he says that He was in the world, and the world was made by Him. But he knows that the Creator of all things is One in nature. Therefore, the made and the Maker, God and creature, will not be conceived of as the same by those who know how to believe rightly. Rather, the one will be subject as a servant, acknowledging the limit of its own physis, while the Son will reign over it, having alone with the Father the power both to call things which are not as though they were and by His ineffable Power to bring that which does not yet exist into being.

For if they be conceived of as the same, without any inherent distinction as to the mode of being, the made will mount up to the nature of the Maker, the Creator descend to that of the creatures, and will no longer have Alone the power of bringing into being, but this will be found to exist in potential in things made also, if nothing at all severs them from being consubstantial with God: and so at length the creature will be its own creator and the Evangelist will endow the Only-Begotten with a mere title of honour when he says that He was in the world, and the world, was made by Him. But he knows that the Creator of all things is One in Nature. Not as the same then will made and Maker, God and creature be conceived of by those who know how to believe aright, but the one will be subject as a bondman, acknowledging the limit of its own nature: the Son will reign over it, having Alone with the Father the power both to call things which he not as though they were and by His ineffable Power to bring that which is not yet into being.

But that the Son, being by physis God, is wholly other than the creature—since we have already sufficiently covered this in the discourse on the Holy Trinity—we will say nothing more about it here. However, we will add this for profit: that in saying the world was made through Him, he brings us up to the thought of the Father, and with the "Through Whom" he also brings in the "Of Whom." For all things are from the Father through the Son in the Holy Spirit.

But that the Son being by Nature God, is wholly Other than the creature, we having already sufficiently gone through in the Discourse of the Holy Trinity, will say nothing more here. But we will add this for profit, that in saying that the world was made through Him he brings us up to the thought of the Father, and with the "Through Whom" brings in also the "Of Whom." For all things are from the Father through the Son in the Holy Ghost.

The bearer of the Spirit is watchful and hurries to prevent the clever false arguments of some people, and you may marvel again at the reasoning in his thoughts. He called the Son the True Light and declared that He gives light to every person who comes into the world, and he also says that He was in the world and the world was made through Him.

The bearer of the Spirit is watchful and hastens to forestall the sophistry of some; and you may marvel again at the reasoning in his thoughts. He named the Son Very Light, and affirmed that He lighteth every man that cometh into the world, and besides says that He was in the world and the world was made through Him.

But one of our opponents might immediately say, "If the Word, gentlemen, were light and if it lit the heart of every person—that is, toward divine knowledge and toward the understanding that is appropriate for humanity—and if it were always in the world and was itself the world's Maker, how did it remain unknown even for such long periods of time? Therefore it was not lighting, nor was it the Light at all."

But one of our opponents might forthwith say, "If the Word, sirs, were light and if it lighted the heart of every man, unto Divine knowledge that is and unto the under-standing that befits man, and if it were always in the world and were Himself its Maker, how came He to be unknown even during so long periods? He therefore was not lighting nor yet was He at all the Light."

The Divine Word responds to these things with considerable passion, saying, "The world knew Him not." He was not unknown because of any deficiency on His part, he says. Rather, let the world blame its own weakness. For the Son gives light, while the creature dulls the grace. The creature had been given sight to perceive Him Who is God by Nature, but it squandered the gift. It made created things the limit of its contemplation. It shrank from going further. It buried the illumination under its negligence. It neglected the gift—the very thing Paul commands his disciple to guard against. Therefore, the fault of the enlightened is not attributed to the light. Just as the sun's light rises upon everyone, but the blind person receives no benefit from it—yet we do not reasonably blame the sun's ray, but rather find fault with the disease of the eyesight, since the one was giving light while the other did not receive the lighting—so also, I think, we ought to understand the Only-Begotten as being truly Light. But the god of this world, as Paul also says, has blinded the minds of those who do not believe, so that the light of the knowledge of God should not shine among them. We say, then, that humanity was subjected to blindness in this matter, not by reaching a total deprivation of light—for the God-given understanding is surely preserved in human nature—but by quenching it through a more foolish manner of life, and by turning aside to what is worse, thereby wasting and dissolving the measure of grace. This is why the very wise Psalmist, when representing to us the character of such a person, rightly begs to be enlightened, saying to God, "Open my eyes that I may behold wondrous things out of Your law." For He gave them the law as their help, which rekindled in us the Divine Light and purged away from the eyes of the heart the darkness that came upon them from the ancient ignorance, like a kind of discharge.

These things the Divine meets with some warmth saying The world knew Him not: not on His own account was He unknown, says he; but let the world blame its own weakness. For the Son lighteth, the creature blunts the grace. It had imparted to it sight to conceive of Him Who is God by Nature, and it squandered the gift, it made things made the limit of its contemplation, it shrank from going further, it buried the illumination under its negligence, it neglected the gift which that it might not befall him Paul commands his disciple to watch. Nought then to the light is the ill of the enlightened. For as the light of the sun rises upon all, but the blind is nothing profited, yet we do not therefore reasonably blame the sun's ray, but rather find fault with the disease of the sight (for the one was lighting, the other received not the lighting): so (I deem) ought we to conceive of the Only-Begotten also, that He is Very Light. But the god of this world, as Paul too saith, hath blinded the minds of them which believe not, lest the light of the knowledge of God should shine among them. We say then that the man was subjected to blindness herein, not that he reached a total deprivation of light (for the God-given understanding is surely preserved in his nature) but that he was quenching it with his more foolish manner of life and that by turning aside to the worse he was wasting and melting away the measure of the grace. Wherefore the most wise Psalmist too when representing to us the character of such an one, then indeed (and rightly) begs to be enlightened, saying to God, Open Thou mine eyes that I may behold wondrous things out of Thy law. For He gave them the law to be their help, which re-kindled in us the Divine Light and purged away like a sort of humour from the eyes of the heart the darkness which came upon them from the ancient unlearning.

The world, then, is charged both with unthankfulness and with lack of perception in this matter—being ignorant of its own Creator and producing no good fruit from being enlightened. This makes it clear that what was sung by the prophet's voice about the children of Israel applies to the world as well: "I looked for it to bring forth grapes, but it brought forth thorns." The fruit of being enlightened is truly the correct understanding of the Only Begotten, hanging like a cluster of grapes from the vine branch—that is, from human understanding. The opposite is the foolish counsel that leads to polytheistic error, which is like a sharp briar rising up within us and wounding our mind to death with its deceits.

The world then is under the charge of unthankfulness alike and want of perception in this matter, both as ignorant of its own Creator, and shewing forth no good fruit from being lighted, that that again may be manifestly true of it, which was sung by prophet's voice of the children of Israel, I looked that it should bring forth grapes, but it brought forth thorns. For the fruit of being enlightened is verily the true apprehension of the Only Begotten, hanging like a grape-bunch from the vine branch, I mean man's understanding, and not on the contrary the uncounsel that leads to polytheistic error, like the sharp briar rising up within us and wounding to death our mind with its deceits.

The Evangelist continues his argument that the world did not know its Illuminer, that is the Only-Begotten, and from the worse sin of the children of Israel, he moves quickly to strengthen the charges against the Gentiles and shows the disease of ignorance and unbelief that lay upon the whole world. Very fittingly does he press forward to discuss the Incarnation, and from speaking of the Godhead, he gradually comes down to explaining the Dispensation with Flesh, which the Son made for our sakes.⁸⁸

The Evangelist pursues his plea that the world knew not its Illuminer, that is the Only-Begotten, and from the worse sin of the children of Israel, he hastens to clench the charges against the Gentiles and shews the disease of ignorance alike and unbelief which lay upon the whole world. Very appositely does he drive forward to discourse of the Incarnation, and from speaking of the Godhead, he comes down by degrees to the exposition of the Dispensation with Flesh, which the Son made for our sakes.⁸⁸

For it would be no marvel, he says, if the world did not know the Only-Begotten, since it had abandoned the understanding that belongs to human nature and was ignorant that it was made in honor, becoming like the beasts that perish, as the Divine Psalmist also said. But even the very people who were supposed above all others to belong to Him rejected Him when He was present in the Flesh and would not receive Him when He came among them for the salvation of all, offering to faith the kingdom of Heaven. But notice how precise his language is about these things. He accuses the world of not knowing Him Who enlightens it at all, crafting for it a pardon, so to speak, on this very account, and preparing beforehand reasonable grounds for the grace given to it. But concerning those of Israel who were counted among those specially belonging to Him, he says they did not receive Him. For it would not have been true to say they did not know Him, since the older law proclaimed Him and the Prophets who came after led them by the hand to grasp the truth. Therefore the sentence of severity upon them was just, as was also the goodness shown to the Gentiles. For the world, or the Gentiles, having lost their relationship with God through their fall into evil, lost also the knowledge of Him Who enlightens them. But the others, who were rich in knowledge through the law and called to a way of life pleasing to God, were at length voluntarily falling away from it, not receiving the Word of God Who was already known to them and Who came among them as to His own. For the whole world is God's own, in regard to its creation and its being brought into existence from Him and through Him. But Israel will more fittingly be called His own and will gain this glory, both because of the election of the holy fathers and because he was named the beginning and the firstborn of the children of God. For "Israel is My son, My firstborn," God says somewhere to Moses. Setting them apart for Himself as unique and chosen, He used to call them His own people, saying to Pharaoh king of Egypt, "Let My people go." Evidence from the books of Moses also shows that Israel specially belongs to God. For it says, "When the Most High was dividing the nations, when He was separating the sons of Adam, He set the bounds of the nations according to the number of the angels of God, and His people Jacob became the Lord's portion, Israel the lot of His inheritance." Among them He also walked, as in His own lot and special portion, saying, "I am not sent but to the lost sheep of the house of Israel."^9101191011

For it were no marvel if the world knew not, says he, the Only-Begotten, seeing that it had left the understanding that befits man, and was ignorant that it is and was made in honour, and compared to the beasts that perish, as the Divine Psalmist also said; when the very people who were supposed above all to belong to Him shook Him off when present with the Flesh and would not receive Him when He came among them for salvation to all, recompensing to faith the kingdom of Heaven. But observe how exact is his language about these things. For the world he accuses of not at all knowing Him Who lighteth it, elaborating for it a pardon so to speak just on this account, and preparing beforehand reasonable causes for the grace given to it: but of those of Israel who were reckoned among those specially belonging to Him, he says, Received Him not. For it would not have been true to say, Knew Him not, when the older law preached Him, the Prophets who came after led them by the hand to the apprehension of the truth. The sentence therefore of severity upon them was just, even as the goodness too upon the Gentiles. For the world, or the Gentiles, having lost their relation with God through their downfall into evil, lost besides the knowledge of Him Who enlighteneth them: but the others, who were rich in knowledge through the law and called to a polity pleasing to God, were at length voluntarily falling away from it, not receiving the Word of God Who was already known to them and Who came among them as to His own. For the whole world is God's own, in regard of its creation, and its being brought into being from Him and through Him: but Israel will more fitly be called His own, and will gain the glory hereof, both on account of the election of the holy fathers and for that he was named the beginning and the first-born of the children of God. For Israelis My son, My first-born, says God somewhere to Moses: whom also setting apart for Himself as one and picked out, He was wont to call His own people, saying to Pharaoh king of Egypt Let My people go. Proof from the books of Moses also shews that Israel specially pertains unto God. For when, it says, the Most High was dividing the nations, when he was separating the sons of Adam, he set the bounds of the nations according to the member of the angels of God, and his people Jacob became the Lord's portion, Israel the lot of his inheritance. Among whom He also walked, as in His own lot and special portion, saying, I am not sent but unto the lost sheep of the house of Israel.^9101191011

But when He was not received, He transfers the grace to the Gentiles, and the world which did not know Him at the beginning is enlightened through repentance and faith, and Israel returns to the darkness from which he had come forth. Therefore the Saviour also says, "For judgment I am come into this world, that they which see not might see, and that they which see might be made blind."

But when He was not received, He transfers the grace to the Gentiles, and the world which knew Him not at the beginning is lighted through repentance and faith, and Israel returns to the darkness whence he had come forth. Wherefore the Saviour too saith, For judgement I am come into this world, that they which see not might see, and that they which see might be made blind.

A right judgment, truly worthy of God! The firstborn, Israel, is cast out, for he would not remain in proper relationship with God. He did not receive the Son who came among His own, he rejected the One who bestows nobility, he pushed away the Giver of Grace. The Gentiles received Him by faith. Therefore Israel will justly receive the wages of their foolishness, they will mourn the loss of good things, they will receive the bitter fruit of their own bad counsel, deprived of the sonship. And the Gentiles will delight themselves in the good things that come through faith, they will find the bright rewards of their obedience and will be planted in his place. For they will be cut out of the olive tree which is wild by physis and be grafted contrary to physis into a good olive tree. And Israel will hear, "Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters, they have forsaken the Lord, they have provoked the Holy One of Israel to anger." But one of Christ's disciples will say to the Gentiles, "But you are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that you should show forth the praises of Him who has called you out of darkness into His marvelous Light." For since they received the Son through faith, they receive the power to be ranked among the sons of God. For the Son gives what is His alone and specially and by physis to be in their power, setting it forth as common, making this a sort of image of the love for mankind that is inherent to Him, and of His love for the world. For in no other way could we who bore the image of the earthy escape corruption, unless the beauty of the image of the heavenly were impressed upon us through our being called to sonship. For being partakers of Him through the Spirit, we were sealed to likeness with Him and mount up to the primal character of the Image after which the Divine Scripture says we were made. For thus, barely recovering the pristine beauty of our physis and re-formed to that Divine physis, we will be superior to the ills that have befallen us through the transgression. Therefore we mount up to dignity above our physis for Christ's sake, and we too will be sons of God, not like Him in exactitude, but by grace in imitation of Him. For He is Very Son, existing from the Father; we are adopted by His Kindness, through grace receiving "I have said, You are gods and all of you are children of the Most High." For the created and subject physis is called to what is above physis by the mere nod and will of the Father. But the Son and God and Lord does not possess this being God and Son by the will of God the Father, nor in that He wills it only, but beaming forth of the Very ousia of the Father, He receives to Himself by physis what is Its own Good. And again He is clearly seen to be Very Son, proved by comparison with ourselves. For since that which is by physis has another mode of being from that which is by adoption, and that which is in truth from that which is by imitation, and we are called sons of God by adoption and imitation, hence He is Son by physis and in truth, to Whom we made sons too are compared, gaining the good by grace instead of by natural endowments.

A right judgement verily and worthy of God! The firstborn, Israel, is cast out; for he would not abide in ownness with God, nor did lie receive the Son, Who came among His own, he rejected the Bestower of Nobility, he thrust away the Giver of Grace: the Gentiles received Him by faith. Therefore will Israel with reason receive the wages of their folly, they will mourn the loss of good things, they will receive the bitter fruit of their own ill-counsel, bereft of the sonship; and the Gentiles will delight them selves in the good things that are through faith, they shall find the bright rewards of their obedience and shall be planted out in his place. For they shall be cut out of the olive tree which is wild by nature, and be grafted contrary to nature into a good olive tree. And Israel shall hear, Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters, they have forsaken the Lord, they have provoked the Holy One of Israel unto anger: but one of Christ's disciples shall say to the Gentiles, But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should shew forth the praises of Him Who hath called you out of darkness into His marvellous Light. For since they received the Son through faith, they receive the power to be ranked among the sons of God. For the Son gives what is His alone and specially and of nature to be in their power, setting it forth as common, making this a sort of image of the love for man that is inherent to Him, and of His love for the world. For in none other way could we who bore the image of the earthy escape corruption, unless the beauty of the image of the heavenly were impressed upon us, through our being called to sonship. For being partakers of Him through the Spirit, we were sealed unto likeness with Him and mount up to the primal character of the Image after which the Divine Scripture says we were made. For thus hardly recovering the pristine beauty of our nature, and re-formed unto that Divine Nature, shall we be superior to the ills that have befallen us through the transgression. Therefore we mount up unto dignity above our nature for Christ's sake, and we too shall be sons of God, not like Him in exactitude, but by grace in imitation of Him. For He is Very Son, existing from the Father; we adopted by His Kindness, through grace receiving I have said, Ye are gods and all of you are children of the Most High. For the created and subject nature is called to what is above nature by the mere nod and will of the Father: but the Son and God and Lord will not possess this being God and Son, by the will of God the Father, nor in that He wills it only, but beaming forth of the Very Essence of the Father, He receives to Himself by Nature what is Its own Good. And again He is clearly seen to be Very Son, proved by comparison with ourselves. For since that which is by Nature has another mode of being from that which is by adoption, and that which is in truth from that which is by imitation, and we are called sons of God by adoption and imitation: hence He is Son by Nature and in truth, to Whom we made sons too are compared, gaining the good by grace instead of by natural endowments.

Those who, he says, have been called through faith in Christ to sonship with God, set aside the smallness of their own nature and, adorned with the grace of the One who honors them as with a splendid robe, rise up to a dignity above nature: for they are no longer called children of flesh, but rather offspring of God by adoption.

They who, he says, have been called by faith in Christ unto sonship with God, put off the littleness of their own nature, and adorned with the grace of Him Who honoureth them as with a splendid robe mount up unto dignity above nature: for no longer are they called children of flesh, but rather offspring of God by adoption.

Notice how carefully the blessed Evangelist chose his words. Since he was about to say that believers are begotten of God, he needed to prevent two misunderstandings: first, that they are actually born from the ousia of God the Father and achieve exact likeness with the Only-Begotten; second, that the phrase "From the womb before the Day star I begot You" applies less properly to Him, which would reduce Him to the physis of creatures even though He is said to be begotten of God. So the Evangelist deliberately includes this extra safeguard. After saying that power was given to them by the One who is Son by physis to become sons of God—thereby first establishing that this is by adoption and grace—he can safely add afterward that they "were begotten of God." This shows the greatness of the grace given to them: gathering what was alien to God the Father into a kind of kinship of physis, and raising the slave to the nobility of his Lord through His deep love.

But note how great guardedness the blessed Evangelist used in his words. For since he was going to say that those who believe are begotten of God, lest any should suppose that they are in truth born of the Essence of God the Father and arrive at an exact likeness with the Only-Begotten, or that of Him too is less properly said, From the womb before the Day star begat I Thee, and so at length He too should be brought down to the nature of creatures, even though He be said to be begotten of God, needs does he contrive this additional caution. For when he had said that power was given to them from Him Who is by Nature Son, to become sons of God, and had hereby first introduced that which is of adoption and grace, without peril does he afterwards add were begotten of God; that he might shew the greatness of the grace which was conferred on them, gathering as it were into kinness of nature that which was alien from God the Father and raising up the bond to the nobility of its Lord, by means of His warm love to it.

What more, then, someone might ask, or what special privilege do those who believe in Christ have over Israel, since Israel too is said to have been begotten of God, as in "I begat and exalted sons, but they rejected Me"? To this I think we must say, first, that the Law, having a shadow of good things to come and not the actual image of those things, did not give the children of Israel this in truth, but sketched it upon them as in a type and outline, until the time of reformation, as it is written, when those who should more properly and truly call God Father would finally be revealed, because the Spirit of the Only-Begotten dwells in them. For the one group had the spirit of bondage leading to fear, while the other has the spirit of adoption leading to freedom, by which we cry "Abba, Father." Therefore the people who would attain sonship through faith in Christ were described beforehand in Israel as though in shadow, just as we understand that circumcision in the Spirit was foreshadowed in their ancient circumcision in the flesh, and in short, all our realities were present in them in type. Besides, we say that Israel was called to sonship typically through the mediator Moses. Therefore they were also baptized into him, as Paul says, in the cloud and in the sea, and were transformed from idolatry to the law of bondage, with the commandment contained in the letter being administered by angels. But those who attain sonship with God through faith in Christ are baptized not into anything created, but into the Holy Trinity itself, through the Word as Mediator, who joined human things to himself through the Flesh that was united to him, being joined by physis to the Father, in that he is by physis God. For in this way the bond to sonship reaches upward, through participation with the true Son, called and so to speak raised up to the dignity that is in him by physis. Therefore we who have received regeneration by the Spirit through faith are called and are begotten of God.

What more then, will one perchance say, or what special have they who believe in Christ over Israel, since he too is said to have been begotten of God, as in, I begat and exalted sons, but they rejected Me? To this I think one must say, first, that the Law having a shadow of good things to come, and not the very image of the things, did not give to the children of Israel to have even this in truth, but limned as in type and outline upon them, until the time of reformation, as it is written, wherein they should at length be manifested who should more fitly and truly call God Father, because the Spirit of the Only-Begotten dwells in them. For the one had the spirit of bondage to fear, the other the spirit of adoption unto liberty, whereby we cry Abba, Father. Therefore the people who should attain unto sonship through faith that is in Christ, were fore-described in Israel as it were in shadow, even as we conceive that the circumcision in Spirit was fore-typified in theirs of old in the flesh, and in short, all of ours were in them in type. Besides, we say that Israel was called to sonship typically through the mediator Moses. Wherefore they were baptized into him too, as Paul saith, in the cloud and in the sea, and were refashioned out of idolatry unto the law of bondage, the commandment contained in the letter being ministered by angels: but they who by faith in Christ attain unto sonship with God, are baptized into nought originate, but into the Holy Trinity Itself, through the Word as Mediator, Who conjoined to Himself things human through the Flesh which was united to Him, being conjoined of nature to the Father, in that He is by Nature God. For so mounteth up the bond unto sonship, through participation with the in truth Son, called and so to say raised up to the dignity which is in Him by Nature. Wherefore we who have received the regeneration by the Spirit through faith, are called and are begotten of God.

But since some in mad peril dare to lie not only against the Son but also against the Holy Spirit, saying that He is originate and created, and to thrust Him forth completely from consubstantiality with God the Father, come let us once again array the word of the true Faith against their unbridled tongues, and produce occasions of profit both for ourselves and for our readers. For if He who is His own Spirit—and therefore essentially present in Him—is neither God by physis, O sirs, nor of God, but is other than He and not removed from being connatural with things made, how are we who are begotten through Him said to be begotten of God? For either we shall say that the Evangelist certainly lies, or (if he is true and it is so and not otherwise) the Spirit will be God and of God by physis, of whom we too, being accounted worthy to partake through faith toward Christ, are rendered partakers of the Divine physis and are said to be begotten of God, and are therefore called gods—not by grace alone winging our flight to the glory that is above us, but as having now God too indwelling and lodging in us, according to what is said in the prophet: I will dwell in them and walk in them.

But since some in mad peril dare to lie, as against the Son, so against the Holy Ghost too, saying that He is originate and created, and to thrust Him forth altogether from. Consubstantiality with God the Father, come let us again arraying the word of the true Faith against their unbridled tongues, beget occasions of profit both to ourselves and to our readers. For if neither God by Nature, O sirs, nor yet of God, is He Who is His Own Spirit and therefore Essentially inexistent in Him, but is other than He, and not removed from being connatural with things made, how are we who are begotten through Him said to be begotten of God? For either we shall say that the Evangelist certainly lies, or (if he is true and it be so and not otherwise), the Spirit will be God and of God by Nature, of Whom we too being accounted worthy to partake through faith to Christ-ward, are rendered partakers of the Divine Nature and are said to be begotten of God, and are therefore called gods, not by grace alone winging our flight to the glory that is above us, but as having now God too indwelling and lodging in us, according to what is said in the prophet, I will dwell in them and walk in them.

Let those who are filled with such great ignorance tell us this: how can we, having the Spirit dwelling in us, be temples of God according to Paul, unless the Spirit is God by nature (physis)? For if the Spirit is a creature and originated, why does God destroy us for defiling the temple of God when we defile the body in which the Spirit dwells, when the Spirit possesses the entire natural property (physis) of God the Father and likewise of the Only-Begotten? And how will the Savior be truthful in saying: If a man loves Me, he will keep My words: and My Father will love him and we will come to him and make Our abode with him and rest in him? Yet it is the Spirit who dwells in us, and through Him we believe that we have the Father and the Son, just as John himself said again in his epistles, By this we know that we dwell in Him and He in us, because He has given us of His Spirit. And how can the Spirit be called Spirit of God at all, if He is not from Him and in Him by nature (physis) and therefore God? For if, being originated as they say, He is the Spirit of God, there is nothing to prevent the other creatures from also being called spirits of God. For this status will already be available to them potentially, if it is at all possible for originated essence to be Spirit of God.

For let them tell us who are filled full with so great unlearning, how, having the Spirit dwelling in us, we are according to Paul temples of God, unless He be God by Nature. For if He be a creature and originate, wherefore does God destroy us, as defiling the temple of God when we defile the body wherein the Spirit indwells, having the whole Natural Property of God the Father and likewise of the Only-Begotten? And how will the Saviour be true in saying: If a man love Me, he will keep My Words: and My Father will love him and we will come unto him and make Our abode with him and rest in him? albeit it is the Spirit Who dwells in us, and through Him do we believe that we have the Father and the Son, even as John himself said again in his epistles, Hereby know we that we dwell in Him and He in us, because He hath given us of His Spirit. And how at all will He be called Spirit of God, if He be not of Him and in Him by Nature and therefore God? For if being, as those say, originate, He is the Spirit of God, there is nothing to hinder the other creatures too from being called spirits of God. For this will have already overtaken them in potential, if it is at all possible that originate essence should be Spirit of God.

It would truly be appropriate to present a lengthy discussion on these matters and to address them more thoroughly, refuting the foolish arguments of the heretics. However, since we have already adequately covered what concerns the Holy Spirit in the work On the Trinity, we will therefore refrain from saying much more at this point.

And it were meet in truth to set forth a long discourse upon these things and to satiate more at length, overturning the uncounsels of the heretics. But having already sufficiently gone through what relates to the Holy Ghost, in the De Trinitate, we shall therefore forbear to say much yet.

He has now openly begun to declare the Incarnation. For he clearly states that the Only-Begotten became and is called son of man; for his saying that the Word was made Flesh means this and nothing else: it is as though he said more plainly The Word was made Man. And in speaking this way he introduces nothing strange or unusual to us, since the Divine Scripture often calls the whole creature by the name of flesh alone, as in the prophet Joel: I will pour out My Spirit upon all flesh. And we do not suppose that the Prophet is saying that the Divine Spirit should be given to human flesh that is soulless and by itself (for this would certainly be absurd): but comprehending the whole by the part, he names man from the flesh: for this was the right way and not otherwise. And why this is so, I think it is necessary to explain.

He has now entered openly upon the declaration of the Incarnation. For he plainly sets forth that the Only-Begotten became and is called son of man; for this and nought else does his saying that the Word was made Flesh signify: for it is as though he said more nakedly The Word was made Man. And in thus speaking he introduces again to us nought strange or unwonted, seeing that the Divine Scripture ofttimes calls the whole creature by the name of flesh alone, as in the prophet Joel: I will pour out My Spirit upon all flesh. And we do not suppose that the Prophet says that that the Divine Spirit should be bestowed upon human flesh soul-less and alone (for this would be by no means free from absurdity): but comprehending the whole by the part, he names man from the flesh: for thus it was right and not otherwise. And why, it is needful I suppose to say.

Man is a rational creature, but a composite being made of soul and this perishable, earthly flesh. When God made him and brought him into being, he did not possess incorruption and imperishability by his own nature (for these things belong essentially to God alone). He was sealed with the spirit of life, gaining through participation with the Divinity the good that is above nature (for Scripture says, "He breathed into his nostrils the breath of life and man became a living soul"). But when he was being punished for his transgressions, he justly heard "Dust you are and to dust you shall return," and he was stripped of grace. The breath of life—that is, the Spirit of Him who says "I am the Life"—departed from the earthly body, and the creature fell into death through the flesh alone, while the soul was kept in immortality, since it was to the flesh alone that it was said, "Dust you are and to dust you shall return." Therefore, what was especially endangered in us needed to be restored with greater care, and by being intertwined again with the Life that exists by Nature, be recalled to immortality. The sentence "Dust you are and to dust you shall return" needed finally to be relaxed, with the fallen body being united ineffably to the Word who gives life to all things. For it needed to become His Flesh so that it might share in the immortality that comes from Him. It would be utterly absurd if fire has the power to infuse into wood the perceptible quality of its inherent power and almost transform into itself the things in which it exists by participation, yet we should not fully believe that the Word of God, who is over all, would work His own Good—that is, Life—into the flesh.

Man then is a creature rational, but composite, of soul that is and of this perishable and earthly flesh. And when it had been made by God, and was brought into being, not having of its own nature incorruption and imperishableness (for these things appertain essentially to God Alone), it was sealed with the spirit of life, by participation with the Divinity gaining the good that is above nature (for He breathed, it says, into his nostrils the breath of life and man became a living soul). But when he was being punished for his transgressions, then with justice hearing Dust thou art and unto dust shalt thou return, he was bared of the grace; the breath of life, that is the Spirit of Him Who says I am the Life, departed from the earthy body and the creature falls into death, through the flesh alone, the soul being kept in immortality, since to the flesh too alone was it said, Dust thou art and unto dust shalt thou return. It needed therefore that that in us which was specially imperilled, should with the greater zeal be restored, and by intertwining again with Life That is by Nature be recalled to immortality: it needed that at length the sentence. Dust thou art and unto dust shalt thou return should be relaxed, the fallen body being united ineffably to the Word That quickeneth all things. For it needed that becoming His Flesh, it should partake of the immortality that is from Him. For it were a thing most absurd, that fire should have the power of infusing into wood the perceptible quality of its inherent power and of all but transfashioning into itself the things wherein it is by participation, and that we should not fully hold that the Word of God Which is over all, would in-work in the flesh His own Good, that is Life.

For this particular reason, I believe, the holy Evangelist, pointing to the creature specifically through the part that was affected, says that the Word of God became Flesh, so that we might see at once both the wound and the medicine, the sick person and the Physician, that which had fallen into death and the One who raised it to life, that which was overcome by corruption and the One who drove away the corruption, that which was held captive by death and the One who is superior to death, that which was deprived of life and the Giver of life.

For this reason specially I suppose it was that the holy Evangelist, indicating the creature specially from the part affected, says that the Word of God became Flesh, that so we might see at once the wound and the medicine, the sick and the Physician, that which had fallen unto death and Him Who raised it unto life, that which was overcome of corruption and Him Who chased away the corruption, that which was holden of death and Him Who is superior to death, that which was bereft of life and the Giver of life.

But he does not say that the Word came into flesh, but that it was made flesh, so that you may not suppose that He came to it as in the case of the prophets or other saints by participation, but did Himself become actual flesh, that is, man—for so we just said. Therefore He is also God by nature in flesh and with flesh, as having it His own, and conceived of as being other than it, and worshipped in it and with it, according to what is written in the prophet Isaiah: Men of stature shall come over to you and they shall be yours; they shall come after you; in chains they shall come over and they shall fall down to you, they shall make supplication to you, for God is in you, and there is no God beside you. Look, they say that God is in Him, not severing the flesh from the Word; and again they affirm that there is no other God except Him, uniting to the Word that which He bears about Him as His very own, that is, the temple of the Virgin: for He is one Christ of both.

But he says not that the Word came into flesh but that It was made Flesh, that you may not suppose that He came to it as in the case of the Prophets or other of the Saints by participation, but did Himself become actual Flesh, that is man: for so we just now said. Wherefore He is also God by Nature in Flesh and with Flesh, as having it His own, and conceived of as being Other than it, and worshipped in it and with it, according to what is written in the prophet Isaiah, Men of stature shall come over unto thee and they shall be thine: they shall come after thee; in chains they shall come over and they shall fall down unto thee, they shall make supplication unto thee, for God is in thee, and there is no God beside thee. Lo they say that God is in Him, not severing the Flesh from the Word; and again they affirm that there is none other God save He, uniting to the Word that which He bears about Him, as His very own, that is the temple of the Virgin: for He is One Christ of Both.

The Evangelist profitably repeats what he has already said and brings the meaning of the idea to clearer understanding. Since he said that the Word of God was made Flesh, some people in great ignorance might imagine that He abandoned His own physis and was truly changed into flesh—something that is impossible, since the Godhead is completely removed from all variability and change into anything else in terms of mode of being. Therefore the divine author very wisely immediately added "And dwelt among us," so that by considering that two things are mentioned—the Dweller and that in which the dwelling occurs—you would not suppose that He was transformed into flesh, but rather that He dwelt in Flesh, using His own Body, the Temple that comes from the Holy Virgin. For in Him dwelt all the fullness of the Godhead bodily, as Paul says.

The Evangelist profitably goes over again what he has said, and brings the force of the thought to a clearer comprehension. For since he said that the Word of God was made Flesh, lest any out of much ignorance should imagine that He forsook His own Nature, and was in truth changed into flesh, and suffered, which were impossible (for the Godhead is far removed from all. variableness and change into ought else as to mode of being): the Divine exceeding well added straightway And dwelt among us, that considering that the things mentioned are two, the Dweller and that wherein is the dwelling, you might not suppose that He is transformed into flesh, but rather that He dwelt in Flesh, using His own Body, the Temple that is from the Holy Virgin. For in Him dwelt all the fulness of the Godhead bodily, as Paul saith.

But he profitably affirms that the Word dwelt in us, unveiling to us this deep mystery also: for we were all in Christ, and the community of human nature rises up to his Person. Since he was therefore named the last Adam, giving richly to the common nature all things that belong to joy and glory, just as the first Adam gave what pertained to corruption and dejection. The Word then dwelt in all through one, so that since the one was declared the Son of God with power according to the Spirit of holiness, the dignity might come to all human nature, and thus because of one of us, "I have said you are gods and all of you are children of the Most High" might come to us also. Therefore in Christ the bond is truly made free, rising up to mystical union with him who bore the form of the servant; yet in us after the likeness of the one because of the kinship according to the flesh. For why does he take on not the nature of angels but the seed of Abraham, so that in all things it was necessary for him to be made like his brothers and to become truly man? Is it not clear to all that he descended to the condition of bondage, not giving anything to himself thereby, but bestowing himself on us, so that we through his poverty might be rich, and soaring up through likeness to him to his own special good, might be made gods and children of God through faith? For he who is by physis Son and God dwelt in us, therefore in his Spirit we cry "Abba, Father." And the Word dwells in one Temple taken for our sake and from us, as in all, so that having all in himself, he might reconcile all in one body to the Father, as Paul says.

But profitably does he affirm that the Word dwelt in us, unveiling to us this deep Mystery also: for we were all in Christ, and the community of human nature mounteth up unto His Person; since therefore was He named the last Adam,, giving richly to the common nature all things that belong to joy and glory, even as the first Adam what pertained to corruption and dejection. The Word then dwelt in all through one that the One being declared the Son of God with power according to the Spirit of holiness, the dignity might come unto all the human nature and thus because of One of us, I have said Ye are gods and all of you are children of the Most High might come to us also. Therefore in Christ verily is the bond made free, mounting up unto mystic union with Him Who bare the form of the servant; yet in us after the likeness of the One because of the relation after the flesh. For why doth He take on Him not the nature of angels but the seed of Abraham, whence in all things it behoved Him to he made like unto His brethren, and to become in truth Man? Is it not clear to all, that He descended unto the condition of bondage, not Himself giving thereby ought to Himself, but bestowing Himself on us, that we through His Poverty might be rich, and, soaring up through likeness to Him unto His own special good, might be made gods and children of God through faith? For He Who is by Nature Son and God dwelt in us, wherefore in His Spirit do we cry Abba Father. And the Word dwells in One Temple taken for our sakes and of us, as in all, in order that having all in Himself, He might reconcile all in one body unto the Father, as Paul saith.

Having said that the Word became flesh, that is, man, and having brought him down to kinship with created and enslaved things, the writer still preserves his divine dignity intact and shows him again full of the Father's own nature that inherently belongs to him. For the divine nature truly has stability in itself, not capable of suffering change into anything else, but always remaining constant and abiding in its own attributes. Therefore, even though the Evangelist says that the Word became flesh, he still affirms that it was not overcome by the weaknesses of the flesh, nor did it fall from its original power and glory when it clothed itself in our frail and inglorious body. For we saw, he says, his glory surpassing that of others, and such glory as one must confess befits the Only-Begotten Son of God the Father, for he was full of grace and truth. For if one looks at the company of the saints and considers the things that are wondrously accomplished by each, one will reasonably marvel and be delighted at the good things that belong to each and will surely say that they are filled with glory from God. But the inspired writers and witnesses say that they have seen the glory and grace of the Only-Begotten, not competing with that of the rest, but far surpassing it and rising up by incomparable excellences, having no measured grace as though another gave it, but perfect and true as in the Perfect, that is, not imported nor supplied from outside by way of addition, but essentially existing within, and the fruit of the Father's essential property passing naturally to the Son who is from him.

Having said that the Word was made Flesh, that is Man, and having brought Him down to brotherhood with things made and in bondage, he preserves even thus His Divine dignity intact and shews Him again full of the own Nature of the Father inherent to Him. For the Divine Nature has truly stability in Itself, not enduring to suffer change to ought else, but rather always unvarying and abiding in Its own Endowments. Hence even though the Evangelist says that the Word was made Flesh, he yet affirms that It was not overcome by the infirmities of the flesh, nor fell from Its pristine Might and Glory, when It clad Itself in our frail and inglorious body. For we saw, he says, His Glory surpassing that of others, and such as one may confess befits the Only-Begotten Son of God the Father: for full was He of grace and truth. For if one looks at the choir of the saints and measures the things that are wondrously achieved by each, one will with reason marvel and be delighted at the good things that belong to each and will surely say that they are filled with glory from God. But the Divines and witnesses say that they have seen the glory and grace of the Only-Begotten, not competing with that of the rest, but very far surpassing it and mounting up by incomparable excellencies, having no measured grace, as though another gave it, but perfect and true as in the Perfect, that is, not imported nor supplied from without in the way of accession, but essentially in-existent, and the fruit of the Father's essential Property passing Naturally to the Son Who is of Him.

If anyone wants to test what has been said more thoroughly, let him think carefully about both the deeds that each of the saints has done miraculously and those of our Savior Christ, and he will find the difference is as great as we have just said. And there is this also: they are true servants in the house, but He is a Son over His own house. And the Divine Scripture says of the Only-Begotten, Blessed is he who comes in the Name of the Lord, but of the saints God the Father says, I have even sent to you all my servants the prophets. And the one group received the grace from above, while the other, as the Lord of Hosts says, If I do not do the works of My Father, do not believe Me, but if I do, though you do not believe Me, believe My works. So if the Only-Begotten is shown by the very works to be as great in power as the Father, He will fittingly be honored with equal honors as the One who does equal works, and He will surely surpass, even when in the Flesh, those who have been called to brotherhood, just as much as God by physis exceeds the limits of men, and the true Son surpasses the sons by adoption.

And if it seem good to any to test more largely what has been said, let him consider with himself both the deeds that are wonderfully done by each of the saints and those of our Saviour Christ and he will find the difference as great as we have just said. And there is this besides;—-they are true servants about the house, He as a Son over his own house. And the Divine Scripture says of the Only-Begotten Blessed be he that cometh in the Name of the Lord, but of the saints God the Father says, I have even sent unto you all my servants the prophets. And the one were recipients of the grace from above, the other as Lord of Hosts says, If I do not the works of My Father, believe Me not: but if I do, though ye believe not Me, believe My works. If then the Only-Begotten is seen by the very works to be as great in power as the Father, He will conformably be celebrated by equal honours, as the Doer of equal works, and will surely as much surpass, even when in the Flesh, those who have been called unto brotherhood, as God by Nature overleaps the limits of men, and the Very Son the sons by adoption.

But since it is written in blessed Luke, "And Jesus increased in wisdom and grace," we must observe here that the Spirit-inspired writer said that the Son has His glory full of grace. How then can that which is full advance, or what addition can it possibly receive when there is nothing beyond it? Therefore He is said to increase, not in that He is Word and God, but because He was ever more greatly marveled at and appeared more full of grace to those who saw Him through His achievements. The disposition of those who marveled was advancing in grace, as is more truly said, rather than He who is perfect as God. Let these things then be spoken for profit, though they are somewhat discursive.

But since it is written in the blessed Luke, And Jesus increased in wisdom and grace, we must observe here that the Spirit-clad said that the Son hath His glory full of grace. Whither then will that which is full advance, or what addition will that at all admit, beyond which there is nought? Hence He is said to increase, not in that He is Word and God, but because He ever more greatly marvelled at, appeared more full of grace to those who saw Him, through His achievements, the disposition of those who marvelled advancing, as is more true to say, in grace, than He Who is Perfect as God. Be these things then spoken for profit, though they be somewhat discursive.

The very wise Evangelist again follows the flow of his thoughts and makes what follows properly connect with what came before. When he said about the Son of God, "we beheld His Glory, the Glory as of the Only-Begotten of the Father," he wanted to avoid appearing to say this alone (since the word "we" does not fit a single person), so he joins with himself his fellow witness who shares his name, who has the same piety as he does. "I bear witness," he says, "for I have seen what I said, and the Baptist likewise bears witness." These are a most weighty pair clothed with the Spirit, and a remarkable pair of men who are brothers in truth and who do not know how to lie.

The most wise Evangelist follows again the course of his thoughts and makes the sequel duly correspondent to what preceded. For when he said of the Son of God, we beheld His Glory, the Glory as of the Only-Begotten of the Father, that he might not appear to alone say this (the word we have seen not suiting a single person), he joins with himself his namesake witness, having one and the same piety with himself. I then, says he, bear witness (for I have beheld what I said), and the Baptist likewise bears witness. A most weighty pair of Spirit-clad, and a notable pair of men foster-brothers in truth and unknowing how to lie.

Notice how exceptionally forceful he made his declaration. He doesn't merely say that John bears witness of Him, but usefully adds "and cried," drawing his proof from the words "The voice of him that crieth in the wilderness," and this very appropriately. For it was possible that some of the opponents might ask, "When did the Baptist testify to the Only-Begotten, or to whom did he communicate the things concerning Him?" He cried then, he says—that is, he didn't speak these things in a corner, he didn't bear witness gently and in secret. You can hear him crying aloud more clearly than a trumpet (not you alone hearing these things). His message is widespread and directed to all, the herald is glorious, the voice is remarkable, the Forerunner is great and well known.

But see how exceeding forcible he made his declaration. For he not only says that John bears witness of Him, but profitably adds and cried, taking his proof from the words The voice of him that crieth in the wilderness, and this too exceeding well. For it was possible that some of the opponents might say, When did the Baptist witness to the Only-Begotten or to whom did he impart the things regarding Him? He cried then, says he, that is, not in a corner does he utter them, not gently and in secret does he bear witness: you may hear him crying aloud more clear than a trumpet, (not you alone hearing these things,) widespread and to all is his speech, glorious the herald, remarkable the voice, great and not unknown the Forerunner.

Having named the witness who shares the same mind and name with himself, and having shown that he used a powerful voice for the service of his preaching, he profitably adds the manner of his testimony as well, for this is where the whole question particularly lies. What then do we find the great John crying out regarding the Only-Begotten? He that cometh after me has become before me for He was before me. The saying is deep and demands careful investigation into its meaning.

Having named the witness same-minded and same-named with himself, and having shewn that he used a great voice for the service of his preaching, he profitably adds the mode too of his testimony: for it is in this in particular that the whole question lies. What then do we find the great John crying regarding the Only-Begotten? He that cometh after me has become before me for He was before me. Deep is the saying and one that demands keen search into its meaning.

For the obvious and commonly accepted meaning is this: As far as concerns the time of his birth in the flesh, the Baptist came before the Savior, and Emmanuel clearly followed and came after him by six full months, as the blessed Luke recorded. Some people think that John said this so it would be understood as: He who comes after me in age is preferred before me. But anyone who looks more carefully at the divine thoughts can see, first of all, that this interpretation leads us to pointless ideas and takes us far away from what we actually need to consider. For the holy Baptist is presented as a witness not to show that Christ was once later and then again earlier in the time of his birth, but as a co-witness of his glory, the glory as of the Only-Begotten of the Father full of grace and truth.

For the obvious and received meaning is thus: As far as belongs to the time of the Birth according to the Flesh, the Baptist preceded the Saviour, and Emmanuel clearly followed and came after by six whole months, as the blessed Luke related. Some suppose that John said this, that it may be understood thus, He that cometh after me, in point of age, is preferred before me. But he who fixes a keener eye on the Divine thoughts may see, in the first place, that this view introduces us to futile ideas and carries us far from the needful subject of consideration. For the holy Baptist is introduced as a witness, not in order to shew that Christ was once later, then again earlier in the time of His Birth, but as a co-witness of His Glory, the Glory as of the Only-Begotten of the Father full of grace and truth.

What meaning then can one give to such poorly timed explanations as these? Or how can anyone give us any clear interpretation by understanding the words before us—"He that cometh after me became before me"—in terms of time? For let it be established beyond doubt that the Lord came after the Baptist, being second to him in time according to the Flesh: how then will He also be before him, I mean in time? For proper order and sequence call us to this meaning in keeping with what came before. But I think it is evident to everyone that this is impossible. For what falls short of something in point of time will never get ahead of what leads it. Therefore it is utterly senseless and completely unbelievable to imagine that the holy Baptist was speaking about time according to the Flesh when he said, "He that cometh after me has become before me." But if we understand it instead in keeping with the line of thought that preceded, we will believe that it was said in some such sense as this: The blessed Baptist fittingly raises his way of speaking from an everyday expression to its spiritual meaning, and advances, as it were, from an image drawn from our human affairs to the explanation of more subtle thoughts.

What meaning then can one give to such unseasonably introduced explanations as these? or how can one give us any clear interpretation, by understanding of time the words before us, He That cometh after me became before me? For be it laid down beyond a doubt that the Lord came after the Baptist, as being second to him in time according to the Flesh: how will He be also before him, I mean in time? for due order and sequence call us to this sense analogously to what preceded. But I think that it is evident to every one, that this is an impossibility. For that which cometh short of anything in point of time will never have the start of its leader. Hence it is a thing utterly senseless and altogether past belief, to imagine that the holy Baptist said of time after the Flesh,. He that cometh after me has become before me. But understanding it rather in accordance with the line of thought that preceded, we will believe that it was said in some such sense as this. The blessed Baptist meetly carries up his mode of speaking from a customary phrase to its spiritual import, and advances as it were from an image drawn from our affairs to the exposition of subtler thoughts.

What leads is always considered more glorious than what is said to follow, and things that come after yield the place of honor to things that come before. For example, a skilled worker in bronze, or a carpenter, or a weaver takes the lead and has superiority over someone who is conceived as following by being a learner and advancing toward perfect knowledge. But when such a person surpasses his teacher's skill and, leaving that behind, attains something superior, I think the one who is surpassed may fittingly say of his pupil who has outstripped him: He that cometh after me has become before me.

For that which leads is ever considered to be more glorious than those which are said to follow, and things which succeed yield the palm to those that precede them. As for example, he who is a skilled worker in brass, or carpenter, or weaver, takes the lead and has superiority over him who is conceived as following by being a learner and advancing to perfect knowledge. But when such an one has surpassed the skill of his teacher and leaving that behind attains to something superior, I deem that he who is surpassed may not unfitly say of his outstripping pupil, He that cometh after me, has become before me.

Transferring this kind of reasoning to our Savior Christ and the holy Baptist, you will rightly understand it. Take now the account of each from the beginning. The Baptist was being admired by everyone, he was making many disciples, and a great crowd of those who came for baptism was always surrounding him. Christ, although superior, was unknown—they did not know that He was Very God. Since He was unknown while the Baptist was admired, He seemed to fall short of him. He came a little after someone who still held the higher position in honor and glory from people. But He who comes after has become before, being shown to be greater and superior to John. For the One was eventually revealed by His works to be God, while the other, not surpassing the measure of human physis, is found at last to have become after.

Transferring then after this sort the force of our idea to our Saviour Christ and the holy Baptist, you will rightly understand it. Take now the account of each from the beginning. The Baptist was being admired by all, he was making many disciples, a great multitude of those who came for Baptism was always surrounding him: Christ, albeit superior, was unknown, they knew not that He was Very God. Since then He was unknown, while the Baptist was admired, He seemed I suppose to fall short of him; He came a little after him who had still the higher position in honour and glory from men. But He That cometh after has become before, being shewn to be greater and superior to John. For the One was at length revealed by His works to be God, the other not surpassing the measure of human nature, is found at last to have become after.

Therefore the blessed Baptist spoke in veiled language: "He that comes after me has become before me," meaning: He who was once behind me in honor is now seen to be more glorious, and surpasses by incomparable excellencies the measure that befits and belongs to me. If we understand the words this way, we will find him to be a witness of the glory of the Only-Begotten and not an untimely proclaimer of useless things. For when he says that Christ is greater than himself—someone who has a great reputation for holiness—what else is this than witnessing to His special glory?

Hence the blessed Baptist said darkly, He that cometh after me has become before me, instead of, He who was once behind me in honour, is beheld to be more glorious, and surpasses by incomparable excellencies the measure that befits and belongs to me. Thus understanding the words, we shall find him a witness of the Glory of the Only-Begotten and not an unseasonable setter forth of useless things. For his saying that Christ is greater than himself who has a great reputation for holiness, what else is it than witnessing to His especial glory?

Having said that He has become before me, he necessarily adds, "For He was before me," ascribing to Him the most ancient glory and affirming that the priority of all things did not come to Him in time, but is inherent in Him from the beginning as God by physis. "For He was before me," he says, instead of, "Always and in every way superior and more glorious." And by His being compared with one among created things, the judgment against all is concentrated in favor of Him Who is above all. For we do not consider the great and glorious dignity of the Son as consisting in this alone—that He surpassed the glory of John—but in His surpassing every created essence.

Having said that He has become before me, he needfully adds, For He was before me, ascribing to Him glory most ancient, and affirming that the precedence of all things accrued not to Him in time, but is inherent in Him from the beginning as God by Nature. For He was before me, says he, instead of, Always and every-way superior and more glorious. And by His being compared with one among things originate, the judgment against all is concentrated in behalf of Him Who is above all. For we do not contemplate the great and glorious dignity of the Son as consisting in this alone that He surpassed the glory of John, but in His surpassing every originate essence.

The Evangelist in these words accepts the true testimony of the Baptist and makes clear the proof of our Savior's superiority and His essential possession of that which surpasses everything created, both with respect to glory itself (which he is now especially discussing) and with respect to the splendid catalog of all the other good things.

The Evangelist in these words accepts the true testimony of the Baptist, and makes clear the proof of the superiority of our Saviour, and of His possessing essentially the surpassing every thing originate, both in respect of glory itself (whereof he is now more especially speaking) and of the bright catalogue of all the other good things.

The Baptist, he says, speaks most excellently and most truly about the Only-Begotten when he says "He was before me"—that is, far surpassing and superior. For all of us who have been enrolled in the company of the saints enjoy the riches of His own goodness, and human nature is ennobled with His excellences rather than its own, whenever it is found to possess anything noble. For from the fullness of the Son, as from an ever-flowing fountain, the gift of divine graces springs forth and comes to each soul found worthy to receive it. But if the Son supplies from His natural fullness while the creature is supplied, how can He not be understood as having glory unlike the rest, but rather such glory as befits the Only-Begotten of God, possessing superiority over all as the fruit of His own nature (physis) and preeminence as the dignity of His Father's being? And I think that the most wise Paul, when defining the nature (physis) of all things, was moved by this to true understanding, so that he then addressed the creature with these words: "What do you have that you did not receive?" For together with existence, well-being of such and such a kind is God's gift to the creature, and it has nothing of its own but becomes rich only through the generosity of Him who gives to it. But we must note again that he says the Son is full—that is, completely perfect in all things, and so far removed from lacking anything whatever that He can bestow even on all, refusing diminution and preserving the greatness of His own excellence always the same.

For most excellently, says he, and most truly does the Baptist appear to me to say of the Only-Begotten, For He was before me, that is far surpassing and superior. For all we too, who have been enrolled in the choir of the saints, enjoy the riches of His proper good, and the nature of man is ennobled with His rather than its own excellences, when it is found to have ought that is noble. For from the fulness of the Son, as from a perennial fountain, the gift of the Divine graces springing forth comes to each soul that is found worthy to receive it. But if the Son supplies as of His Natural fulness, the creature is supplied:—-how will He not be conceived of as having glory not similar to the rest, but such as will beseem the Only-Begotten of God, having the superiority over all as the fruit of His own Nature, and the pre-eminence as the Dignity of His Father's Being? And I think that the most wise Paul too when defining as to the nature of all things, was moved thereby to true ideas, so as hence at length to address the creature, For what hast thou that thou didst not receive? For together with being, the well-being after such and such wise, is God's gift to the creature, and it has nothing of its own, but becomes rich only with the munificence of Him Who gives to it. But we must note again that he says that the Son is full, that is, All-perfect in all things, and so greatly removed from being lacking in anything whatever, that He can bestow even on all, refusing diminution, and preserving the greatness of His own excellence always the same.

Having said that the glory of the Only-Begotten was found more brilliant than any fame among people, and introducing the greatness in holiness that is in Him—incomparable above all saints—he works to prove this from those who have climbed to the height of virtue. About John, the Savior says, "Truly I say to you, among those born of women there has not risen anyone greater than John the Baptist." But this great and exalted man he brought forward just now, as John himself says, crying out and saying with a loud voice, "He who comes after me is preferred before me, for He was before me." But since John's glory was inferior and gave way to the Only-Begotten, how can one not conclude that none of the other saints is brought up to equal measure with the Savior Christ regarding the glory that appears in the splendor of their actions? The saints who lived at the time of the coming, not being able to surpass the virtue of John or climb to the measure that he achieved, will along with him yield the victor's palm to Christ. For the blessed Baptist, reaching the highest summit in what is good and having failed in no kind of excellence, receives the judgment of inferiority to Him not through the voice of another but sealed it against himself, speaking truly as a saint. But since it was necessary that Emmanuel should be shown to be greater and better than the saints of old, the blessed Evangelist necessarily comes first to the hierophant Moses, to whom it was said by God, "I know you before all, and you found grace in My sight." That he was known before all to God we can know by this again: "If there is a prophet among you, I the Lord will make Myself known to him in a vision and will speak to him in a dream. My servant Moses is not so, who is faithful in all My house. With him I will speak mouth to mouth, plainly and not in riddles." The all-wise Moses therefore having such great excellence above the earlier saints, the Evangelist shows that the Only-Begotten is in every way superior and of greater renown, so that He might be shown in all things to have the preeminence, as Paul says. Therefore he says, "And grace for grace, for the law was given by Moses, but grace and truth came by Jesus Christ." For I think the blessed Evangelist would indicate something like this: The great Baptist, he says, made true confession, declaring openly about the Only-Begotten, "He who comes after me is preferred before me, for He was before me, for of His fullness we have all received." And let no one suppose that the Only-Begotten surpasses John or the rest of the saints who belonged to the times of the coming but fell short of the glory of the earlier saints who were distinguished in holiness in the times before the coming. For he will see Him, he says, far surpassing the measure of Moses, although Moses possessed superiority in holiness compared with them, for the Lawgiver clearly stated that He knew him before all. John then was convicted by his own mouth of coming behind the glory of Christ. He falls short of His splendor, and there is no question at all about him or anything to confuse the discovery of the truth.

Having said that the glory of the Only-Begotten was found more brilliant than any fame among men, and introducing the greatness in holiness incomparable above all saints that is in Him, he studies to prove this from those who have mounted up to the height of virtue. Of John then the Saviour saith, Verily I say unto you, Among them that are horn of women there hath not risen a greater than John the Baptist. But this so great and exalted man, he brought forward but now, as himself says, crying and saying with a loud voice, He that cometh after me is preferred before me for He was before me. But since John's glory was inferior and gave place to the Only-Begotten, how must one not needs suppose that no one of the saints besides is brought up to equal measure with the Saviour Christ in regard of the glory which appears in the splendour of their actions? The Saints then that lived at the time of the Advent, not being able to surpass the virtue of John, nor mounting up to the measure that accrued to him, will with him yield the victor's palm to Christ, if the blessed Baptist gaining the highest summit in what is good, and having failed in no manner of excellence, receives not through the voice of another the judgment of inferiority to Him, but himself sealed it against himself, speaking, as a saint, truly. But since it was necessary that Emmanuel should be shewn to be greater and better than the saints of old, needs does the blessed Evangelist come to the hierophant Moses first; to whom it was said by God, I know thee before all and thou didst find grace in My sight. For that he was known before all to God, we shall know by this again: If, he says, there be a prophet among you, I the Lord will make Myself known unto him in a vision and will speak unto him in a dream. My servant Moses is not so, who is faithful in all Mine house. With him will I speak mouth to mouth, even apparently and not in dark speeches. The all-wise Moses having therefore so great excellency above the elder saints, he shews that the Only-Begotten is in every way superior and of more renown, that He might be shewn in all things to have the pre-eminence, as Paul saith: and therefore he says, And grace for grace, for the law was given by Moses, but grace and truth came by Jesus Christ: for I think that the blessed Evanglist would indicate something of this kind: The great Baptist, he says, made true confession declaring openly respecting the Only-Begotten, He that cometh after me is preferred before me, for He was before me, for of His fulness have all we received. And let no one suppose that the Only-Begotten surpasses John or the rest of the saints who belonged to the times of the Advent, but came short of the glory of the elder saints, who were illustrious in holiness in the times before the Advent; for he will see Him, says he, far surpassing the measure of Moses, although he possessed the superiority in holiness as compared with them; for the Lawgiver clearly affirmed that He knew him before all. John then was convicted by his own mouth of coming behind the glory of Christ: he comes short of His splendour, and there is no question at all about him, or anything to embarrass the finding out of the truth.

Where then can we find that the sacred teacher Moses himself also fell short of the glory of the Lord? The student should, he says, carefully examine the gospel grace given to us by the Savior, in comparison with the grace of the law that came through Moses. For then he will see that the Son was far superior, as He is proven to be the Lawgiver of better things than the system of the law and introducing things superior to all those which came through Moses. For the law, he says, was given through Moses, but grace and truth came by Jesus Christ. What then is the difference between the law and the grace that comes through the Savior? Let the one who loves to search and is a friend of good labor see this again. We will say a little out of much, believing that the number of thoughts relating to this is boundless and vast. Therefore the Law was condemning the world (for God through it concluded all under sin, as Paul says) and showing us subject to punishments, but the Savior rather sets it free, for He came not to judge the world but to save the world. And the Law also used to give grace to men, calling them to the knowledge of God, and drawing away from the worship of idols those who had been led astray, and in addition to this both pointing out evil and teaching good—if not perfectly, yet in the manner of a teacher and usefully. But the truth and grace which are through the Only-Begotten does not introduce to us the good which exists in types, nor sketch out profitable things as in shadow, but in glorious and most pure ordinances leads us by the hand to even perfect knowledge of the faith. And the Law used to give the spirit of bondage to fear, but Christ the spirit of adoption unto liberty. The Law likewise brings in the circumcision in the flesh which is nothing (for circumcision is nothing, as Paul writes to certain people), but our Lord Jesus Christ is the Giver of circumcision in the spirit and heart. The Law baptizes the defiled with mere water, but the Savior with the Holy Spirit and with fire. The Law brings in the tabernacle as a figure of the true one, but the Savior bears us up to Heaven itself and brings us into the truer tabernacle, which the Lord pitched and not man. And it would not be hard to pile up other proofs besides, but we must respect our limits.

Whence then shall we find that the hierophant Moses himself also came short of the glory of the Lord? Let the student, he says, diligently examine the evangelic grace given to us by the Sayiour, in contrast with the grace of the law that was through Moses. For then will he see that the Son was as much superior, as He is proved to be the Lawgiver of better things than the polity of the law and introducing things superior to all those which were through Moses. For the law, he says, was given through Moses, grace and truth came by Jesus Christ. What then is the distinction between the law and the grace that comes through the Saviour, let him again see who is fond of search and an ally of good labours; we will say a little out of much, believing that boundless and vast is the number of the thoughts thereto belonging. The Law therefore was condemning the world (for God through it concluded all under sin, as Paul saith) and shewing us subject to punishments, but the Saviour rather sets it free, for He came not to judge the world but to save the world. And the Law too used to give grace to men, calling them to the knowledge of God, and drawing away from the worship of idols those who had been led astray and in addition to this both pointing out evil and teaching good, if not perfectly, yet in the manner of a teacher and usefully: but the truth and grace which are through the Only-Begotten, does not introduce to us the good which is in types, nor limn things profitable as in shadow, but in glorious and most pure ordinances leads us by the hand unto even perfect knowledge of the faith. And the Law used to give the spirit of bondage to fear, but Christ the spirit of adoption unto liberty. The Law likewise brings in the circumcision in the flesh which is nothing (for circumcision is nothing, as Paul writes to certain): but our Lord Jesus Christ is the Giver of circumcision in the spirit and heart. The Law baptizes the defiled with mere water: the Saviour with the Holy Ghost and with fire. The Law brings in the tabernacle, for a figure of the true: the Saviour bears up to Heaven itself and brings into the truer tabernacle, which the Lord pitched and not man. And it were not hard to heap up other proofs besides, but we must respect our limits.

We should say this because it is both profitable and necessary. The blessed Paul solved this question briefly when he spoke about the law and the Savior's grace: "For if the ministration of condemnation be glory, much more does the ministration of righteousness exceed in glory." He says that the commandment given through Moses is the ministration of condemnation, while he calls the grace given through the Savior the ministration of righteousness, which he declares surpasses the other in glory. He examines the nature of things most perfectly, being clothed with the Spirit. Since the Law that condemns was given by Moses, while the grace that justifies came through the Only-Begotten, how is He not superior in glory, Paul asks, through whom the better things were established? The Psalmist will also be proven true, crying aloud in the Spirit that our Lord Jesus Christ surpasses the entire illustrious company of the saints. For "who among the clouds shall be made equal to the Lord? Or who shall be likened to the Lord among the sons of God?" The spiritual clouds—that is, the holy Prophets—will yield the victory to Christ and will never think they should aim for equal glory with Him, especially when Moses, who was known by God above all people, is relegated to second place. And those who were called sons of God at the time of the Advent will not be entirely likened to Him who is Son by physis, but will acknowledge their own proper measure, just as the holy Baptist says that he himself is far behind, though the One who knows hearts says of him, "Among those born of women there has not risen a greater than John the Baptist." Therefore the blessed Evangelist speaks truly when he says that he has seen His glory, the glory as of the Only-Begotten of the Father—that is, the glory that befits the Only-Begotten Son of God the Father, and not rather those who are called to brotherhood with Him, of whom He is Firstborn.

But we will say this for profit and need. The blessed Paul in few words solved the question, saying of the law and of the Saviour's grace, For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For he says that the commandment by Moses is the ministration of condemnation; the grace through the Saviour, he calls the ministration of righteousness, to which he gives to surpass in glory, most perfectly examining the nature of things, as being clad with the Spirit. Since then the Law which condemns was given by Moses, the grace which justifies came by the Only-Begotten, how is not He, he says, superior in glory, through Whom the better things were ordained? The Psalmist then will also be true, crying aloud in the Spirit that our Lord Jesus Christ surpasses the whole illustrious multitude of the saints. For who, he says, among the clouds shall be made equal unto the Lord? or who shall be likened unto the Lord among the sons of God? For the spiritual clouds, that is the holy Prophets, will yield the palm to Christ, and will never think that they ought to aim at equal glory with Him, when he who was above all men known of God, Moses, is brought down to the second place: and they who were called sons of God at the time of the Advent, will not be wholly likened to Him Who is by Nature Son, but will acknowledge their own measure, when the holy Baptist says that he himself is far behind, of whom He That knoweth the hearts says, Among them that are born of women there hath not risen a greater than John the Baptist. True therefore is the blessed Evangelist, saying that he has seen His glory, the glory as of the Only-Begotten of the Father, that is, which beseems the Only-Begotten Son of God the Father, and not rather those who are called to brotherhood with Him, of whom He is Firstborn.

No one has ever seen God at any time. The Only-Begotten God, who is in the bosom of the Father, has revealed Him.

18 No man hath seen God at any time; the Only-Begotten God, Which is in the Bosom of the Father, He hath declared Him.

See again here the vigilance of the one clothed by the Spirit. He was well aware that some people would surely say, bitterly questioning the things spoken about the Only-Begotten: "You said, good sir, that you had seen His Glory, the glory as of the Only-Begotten of the Father. Then when you should have explained this to us and told us something worthy of God and appropriate, you based your demonstration on His superiority to Moses and to the measure of John, as if there were no other way to see His Glory. Yet the blessed Prophet Isaiah says, 'I saw the Lord sitting upon a throne high and lifted up and His train filled the temple. Above it stood the Seraphim, each one had six wings, with two he covered his face and with two he covered his feet and with two he did fly; and one cried to another and said, Holy, holy, holy, is the Lord of hosts; the whole earth is full of His glory.' Ezekiel likewise cried out openly to us that he both saw the Cherubim, having a firmament like a sapphire resting upon their heads, and upon a throne the Lord of Hosts as well. His words are these: 'And there was a voice,' he says, 'from the firmament that was over their heads, and above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone, and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the color of amber, from the appearance of his loins even upward and from the appearance of his loins even downward, I saw as it were the appearance of fire and it had brightness round about, as the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord.'"

See again herein the vigilance of the Spirit-clad. He was not ignorant that some would surely say, bitterly searching into the things which are spoken of the Only-Begotten: You said, good sir, that you had beheld His Glory, the glory as of the Only-Begotten of the Father: then when you ought to unfold to us the explanation of this and to tell us some thing God-befitting and due, you made your demonstration from His superiority to Moses and to the measure of John, as though one could not in any other way see His Glory, although the blessed Prophet Isaiah says, I saw the Lord sitting upon a throne high and lifted up and His train filled the temple. Above it stood the Seraphim, each one had six wings, with twain he covered his face and with twain he covered his feet and with twain he did fly; and one cried unto another and said, Holy, holy, holy, is the Lord of hosts; the whole earth is full of His glory: Bzekiel again cried openly to us that he both saw the Cherubim, having a firmament like a sapphire resting upon their heads, and upon a throne likewise the Lord of Hosts: his words are these, And there was a voice, says he, from the firmament that was over their heads, and above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it: and I saw as the colour of amber, from the appearance of his loins even upwards and from the appearance of his loins even downwards, I saw as it were the appearance of fire and it had brightness round about, as the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord.

Since it was quite likely that many less educated people would say such things to us, the blessed Evangelist hurries to cut short their attempts, saying, "No man has seen God at any time." For the Only-Begotten Himself, being God and in the bosom of God the Father, made this declaration to us, saying very clearly to the hierophant Moses, "No man shall see My face and live," and at one time to His own disciples, "Not that any man has seen the Father, except He who is of God—He has seen the Father." For to the Son alone who is by physis is the Father visible, and in such a way as one may think that the Divine Nature divinely sees and is seen, and to no one else among the things that exist. Yet the speech of the holy Prophets is not false when they cry out that they saw the Lord of Hosts, for they do not claim that they saw the very essential thing that the physis of God is, but they themselves openly cry out, "This is the appearance of the likeness of the Glory of the LORD." Therefore the form of the Divine Glory was dimly represented through things such as belong to us, and was rather a likeness presenting divine things as if in a picture, while the truth of them rises up to excellence beyond mind and speech. Most excellently then does the very wise Evangelist, saying, "And we beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth," bring in the demonstration of this from His superiority to all. For just as from the beauty of the creatures the Power of the Creator of all is proportionally beheld, and the heavens without voice declare the glory of God, and the firmament shows His handiwork, so again will the Only-Begotten be proved superior in Glory and more brilliant, surpassing understanding as regards the power of the eye, as God; and in whatever way He surpasses the creature, in that way He is considered and glorified as being above it. This thought and no other I believe the words now before us are full of. But we must note again that he both calls the Son Only-Begotten God and says that He is in the Bosom of the Father, so that He may be shown again to be outside of any shared nature with the creature and to have His own proper Being of the Father and in the Father. For if He is truly Only-Begotten God, how is He not different in physis from those who are gods and sons by adoption? For the Only-Begotten will be understood not among many brothers, but as the only one from the Father. But since, while there are as Paul says many who are called gods in heaven and on earth, the Son is Only-Begotten God, He will clearly be outside the rest and will not be counted among those who are gods by grace, but will rather be Very God with the Father. For so does Paul join Him, saying to us, "But to us there is one God the Father of whom are all things, and one Lord Jesus Christ by whom are all things." For the Father being by physis one God, the Word who is of Him and in Him will not remain outside of being God, outstanding in the distinctive property of Him who begat Him, and rising essentially to equal Dignity, because He is by physis God.

Since therefore it was not unlikely that not a few of the more unlearned would say some such things to us, needs does the blessed Evangelist hasten to cut short their attempts, saying, No man hath seen God at any time; for the Only-Begotten Himself being God, Which is in the bosom of God the Father, made this declaration to us, saying most clearly to the hierophant Moses, There shall no man see My Face and live: and sometime to His own disciples, Not that any man hath seen the Father, save He Which is of God, He hath seen the Father. For to the Son Alone That is by Nature is the Father visible and that in such wise as one may think that the Divine Nature Divinely sees and is seen, and to none other of things which are. Yet will the speech of the holy Prophets in no way be false when they cry aloud that they saw the Lord of Hosts: for they do not affirm that they saw that very essential Thing that the Nature of God is, but they themselves too openly cry out, This is the appearance of the likeness of the Glory of the LORD. Therefore the fashion of the Divine Glory was darkly formed out of things such as are ours, and was rather a likeness giving things Divine as it were in a picture, while the truth of them mounts up to excellence above mind and speech. Most excellently then does the most wise Evangelist saying, And we beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth, bring in the demonstration thereof from His superiority to all. For like as from the beauty of the creatures proportionably is the Power of the Creator of all beheld, and the heavens without voice declare the glory of God, and the firmament sheweth His handywork: so again will the Only-Begotten be proved superior in Glory and more resplendent, surpassing apprehension, as regards the power of the eye, as God; and wherein He surpasses the creature, therein deemed of and glorified as being above it. Such thought then and no other I deem that the words now before us are replete with. But we must note again that he both calls the Son Only-Begotten God, and says that He is in the Bosom of the Father, that He may be shewn again to be outside of any connaturality with the creature and to have His own proper Being of the Father and in the Father. For if He is verily Only-Begotten God, how is He not Other in nature than they who are by adoption gods and sons? For the Only-Begotten will be conceived of not among many brethren, but as the Only one from the Father. But since, while there are as Paul saith many who are are called gods in heaven and earth, the Son is Only-Begotten God, He will clearly be outside of the rest and will not be reckoned among those who are gods by grace, but will rather be Very God with the Father. For so does Paul conjoin Him, saying to us, But to us One God the Father of Whom are all things, and One Lord Jesus Christ by Whom are all things. For the Father being by Nature One God, the Word That is of Him and in Him will not remain external from being God, eminent in the ownness of Him Who begat Him, and ascending essentially to equal Dignity, because He is by Nature God.

Therefore he says that He is in the Bosom of the Father, so that you may again understand His being in Him and of Him according to what is said in the Psalms: From the womb before the day-star begat I Thee. For just as here he uses From the womb because of His being of Him and that truly, drawing from the likeness of things belonging to us (since things born of humans proceed from the womb), so too when he says in the bosom, he would clearly show the Son as being nearly in the womb of the Father who begot Him forth (as if in some divine shining forth and inexpressible coming forth into His own Person), yet the Father still possesses Him, since the divine Offspring did not come forth from the Father by cutting away or physical division. And indeed the Son somewhere says that He is in the Father and has the Father in Him as well. For the very own of the Father's ousia passing essentially into the Son shows the Father in Him, and the Father in turn has the Son rooted in Himself in exact sameness of ousia and begotten of Him, yet not by division or spatial separation, but dwelling within and eternally coexisting. This is how we should piously understand that the Son is in the Bosom of the Father, not as some of those who are accustomed to fight against God have interpreted it, whose condemnation is just. For they pervert all equity, as the Prophet says, corrupting the ears of the simpler ones and sinning recklessly against the brethren for whom Christ died.

Therefore does he say that He is in the Bosom of the Father, that you may again conceive His being in Him and of Him according to what is said in the Psalms: From the womb before the day-star begat I Thee. For as here he puts From the womb, because of His being of Him and that really, from likeness of things belonging to us (for things born of men proceed from the womb); so too when he says in the bosom, he would plainly shew the Son all but in the womb of the Father which begat Him forth, (as it were in some Divine gleaming forth and unspeakable forth-come unto His own Person), but which yet possesses Him, since not by cutting away or division after the flesh, did the Divine Offspring come forth of the Father. And indeed the Son somewhere says that He is in the Father and has again the Father in Him. For the very own of the Father's Essence passing essentially into, the Son, shews the Father in Him, and the Father again has the Son rooted in Himself in exact sameness of Essence and begotten of Him, yet not by division or interval of place, but inherent and ever co-existing; thus rather shall we piously understand that the Son is in the Bosom of the Father, not as some of those who are wont to fight against God have taken it, whose damnation is just: for they pervert all equity, as the Prophet says, undoing the ears of the simpler ones and sinning without heed against the brethren, for whom Christ died.

Here is what these people think, say, and try to teach others, which we must address. When the holy Evangelist says that the Son is in the Bosom of God the Father, the children of the Church think correctly and affirm that He is therefore of the Father and in the Father. They rightly insist that the true mode of Generation must be preserved. But immediately those who are drunk with complete ignorance laugh openly and even dare to say: Your opinion, sirs, is complete nonsense. You do not think about God correctly when you assume that because the Son is said to be in the Bosom of the Father, He is therefore entirely of His ousia. You foolishly imagine that He is the Fruit of the Inoriginate Nature. For have you not heard, they say, in the Gospel parables, when Christ Himself was speaking about the Rich man and Lazarus, that Lazarus died and was carried by the angels into Abraham's bosom? Will you then grant, because Lazarus was in the bosom of Abraham, that he is therefore of him and in him by physis? Or will you not rightly refuse to say this, and even you yourselves along with us will allow that love is meant by "bosom"? We say therefore that the Son is in the Bosom of God the Father, meaning in His love, as He Himself also says, The Father loveth the Son.

What it is then that these both think and say and try to teach others, we must needs say. When the holy Evangelist says that the Son is in the Bosom of God the Father, and the children of the Church think rightly, and affirm that He is therefore of the Father and in the Father, and contend and that aright, that the true mode of Generation must be preserved; straightway they that are drunk with all unlearning laugh outright and even dare to say: Your opinion, sirs, is all nonsense: for not well-instructedly do ye think of God, deeming that because the Son is said to be in the Bosom of the Father, He is therefore wholly of His Essence, and foolishly imagining that He is the Fruit of the Inoriginate Nature. For have ye not heard, say they, in the Gospel parables, when Christ Himself was discoursing of the Rich man and Lazarus, that it came to pass that Lazarus died and was carried by the angels into Abraham's bosom? will ye then grant, because Lazarus was in the bosom of Abraham, that therefore he is of him and in him by nature, or will ye not rightly refuse to say this, and yourselves too with us allow that love is meant by the "bosom"? we say therefore that the Son is in the Bosom of God the Father, instead of in His love, as Himself also says, The Father loveth the Son.

When these critics attack us with such words, even though they are eager for nothing but fault-finding, we too will answer them by setting against them the true word of truth: The bosom, good sirs, according to you means love—for this is what we just heard you say. Shall we then, since God loved the world, as the Savior says, and "The Lord loves the gates of Zion," according to the holy Psalmist, boldly say that both the world itself and the gates of Zion are in the bosom of God the Father? And when He also says to the hierophant Moses, "Put your hand into your bosom," does He command him, tell me, to love his hand rather than to keep it hidden? How then shall we not invite great ridicule by this, or rather how shall we not act impiously toward the Father Himself, if we say that all things are in His Bosom, and make that which is the special privilege of the Only-Begotten common to everything else, so that the Son may have nothing above creation?

But when the fault-finders hit us with these words, though they be zealous to nought but railing, then we too will answer them, arraying against them the right word of the truth: The bosom, good sirs, according to you means love: for this we just now heard you say. Shall we then, since God loved the world, as the Saviour saith, and The Lord loveth the gates of Sion, according to the holy Psalmist, fearlessly say that both the world itself and the gates of Sion are in the bosom of God the Father? And when He says too to the hierophant Moses, Put thine hand into thy bosom, does He bid him, tell me, love his hand and not rather keep it hidden? Then how shall we not incur great laughter hereby, yea rather how shall we not behave with impiety towards the Father Himself, if we say that all things are in His Bosom, and make that common to the rest which is the special prerogative of the Only-Begotten, in order that the Son may have nought above the creature?

Therefore, setting aside their misguided advice, we will continue on the straight path of thoughts about the Truth. When the Son is said to be in the Bosom of the Father, we should understand Him as being of Him and in Him. When we carefully examine the meaning of this phrase, we will find it to be exactly this and nothing else. He says, "The Only-Begotten God, who is in the Bosom of the Father, He has declared Him." For when he said "Only-Begotten" and "God," he immediately adds "who is in the Bosom of the Father," so that He may be understood as the Son who is of Him and in Him by nature, using "Bosom of the Father" instead of "Essence," as a physical comparison. For visible things serve as patterns for spiritual things, and things in our experience guide us toward understanding things that are above us. Physical things are often used as images and lead us to grasp more subtle ideas, even though they are understood in their proper context as they were originally spoken, as in the example of "Put your hand into your bosom" spoken to Moses. Nor does it harm our argument to say that Lazarus was laid in Abraham's bosom—rather, it supports it and aligns with our reasoning. For the Divine Scripture speaks in this way: Lazarus, having died and departed from his bodily life, was carried into Abraham's bosom, meaning "was counted among Abraham's children." For God said to him, "I have made you a father of many nations," as it is written of him somewhere, "For a father of many nations have I made you."

Hence bidding good bye to their ill-counsel, we will go on the straight road of thoughts of the Truth, when the Son is said to be in the Bosom of the Father, conceiving of Him as of Him and in Him: and accurately taking in the force of the thought, we shall find it thus and not otherwise. The Only-Begotten God, he says, Which is in the Bosom of the Father, He hath declared. For when he said Only-Begotten and God, he straightway says, Which is in the Bosom of the Father, that He may be conceived of as Son of Him and in Him Naturally, saying Bosom of the Father instead of Essence, as by corporeal simile. For things manifest are types of things spiritual, and things among us lead us by the hand to the apprehension of the things which are above us: and the corporal things are often taken in the way of image and introduce to us the apprehension of subtler thoughts, even though they be in their proper time understood as they were uttered, as I mean that to Moses, Put thine hand into thy bosom. And it will no way hurt our argument to say that Lazarus was laid in Abraham's bosom, but will aid it rather and will go along with our thoughts. For the Divine Scripture says so to speak thus: Lazarus having died and deceased from his life in the body, was carried into Abraham's bosom, instead of "was numbered among Abraham's children." For "I have made thee a father of many nations," said God to him, for so is it somewhere written of him, For a father of many nations have I made thee.

This is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?" And he confessed and did not deny it, but confessed, "I am not the Christ."

19, 20 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed and denied not; but confessed, I am not the Christ.

The Evangelist recalls his own words and tries to explain to us more fully (doing very well) what he had already told us briefly as a summary. For having said "There was a man sent from God, whose name was John: the same came for a witness, to bear witness of the Light," he must now bring in the manner of the witness John gave. For when, he says, the leaders of the Jewish divisions under the Law sent priests and Levites to him, telling them to ask what he would say about himself, then John very clearly confessed, rejecting all shame for the truth's sake. For he said, "I am not the Christ." Therefore neither do I, he says, the compiler of this book, lie when I say of him, "He was not the Light but to bear witness of the Light."

The Evangelist recalls his own words and endeavours to explain to us more fully (doing exceeding well) what he had already told us told us briefly as in summary. For having said There was a man sent from God, whose name was John: the same came for a witness, to bear witness of the Light, needs does he bring in the mode also of the witness given by him. For when, he says, the chiefs of the Jewish divisions after the Law, sent priests and Levites to him, bidding them ask him, what he would say of himself, then very clearly did he confess, spurning all shame for the truth's sake. For he said, I am not the Christ. Therefore neither do I, says he, the compiler of this Book, lie saying of him, He was not the Light but to bear witness of the Light.

After explaining his confession "I am not the Christ," John tries to show how or in what manner this confession was made. He seems to me to want to expose the Jews' lack of instruction through this. For while claiming to be wise they became fools, and though puffed up with their knowledge of the Law and constantly putting forward the commandments of Moses and asserting that they were perfectly instructed in the words of the holy Prophets, their foolish questions prove that they are completely uninstructed. For Moses the hierophant (sacred teacher), saying that the Lord would be revealed as a Prophet, foretold to the children of Israel: "The Lord your God will raise up for you a Prophet from among you, from your brothers, like me; you shall listen to Him, according to all that you desired of the Lord your God in Horeb." The blessed Isaiah, introducing to us the forerunner and advance messenger, says: "The voice of one crying in the wilderness: Prepare the way of the Lord, make His paths straight." And in addition to these, the Prophet Joel says of the Tishbite (he was Elijah): "Behold, I send you Elijah the Tishbite who shall turn the heart of the fathers to the children, and the disobedient to the wisdom of the just, lest I come and strike the earth with a curse."^13141314

Having said by way of explanation, he confessed, I am not the Christ; he tries to shew how or in what manner the confession was made; and he appears to me to wish thereby to lay bare the ill-instructedness of the Jews. For professing themselves to be wise they became fools, and puffed up at their knowledge of the Law, and ever putting forward the commandments of Moses and asserting that they were perfectly instructed in the words of the holy Prophets, by their foolish questions they are convicted of being wholly uninstructed. For the hierophant Moses saying that the Lord should be revealed as a Prophet foretold to the children of Israel, The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me, unto Him shall ye hearken; according to all that thou desiredst of the Lord thy God in Horeb. The blessed Isaiah, introducing to us the forerunner and fore-messenger, says, The voice of one crying in the wilderness Prepare ye the way of the Lord, make His paths straight: and in addition to these the Prophet Joel says of the Tishbite (he was Elias) Behold, I send you Elijah the Tishbite who shall turn the heart of the fathers to the children, and the disobedient to the wisdom of the just, lest I come and smite the earth with a curse.^13141314

Since there were three persons who were promised to come—Christ, John, and Elias—the Jews expected that even more would come, so they rightly heard, "You are mistaken, not knowing the Scriptures." For when they questioned the blessed Baptist and learned that he was not the Christ, they responded, "What then? Are you Elias?" And when he said "I am not," they should have asked about the forerunner (since he was the one who remained), but instead they ignorantly turned back to Christ Himself, who was revealed through the Law as a Prophet. Notice what they say, not knowing what was told to them through Moses: "Are you the Prophet?" And he answered, "No." For he was not the Christ, as he had already declared before.

There being then three, who were promised should come, Christ and John and Elias, the Jews expect that more will come, that they may rightly hear, Ye do err not knowing the Scriptures. For when they enquired of the blessed Baptist and learned that he was not the Christ, they answer, What then? art thou Elias? and on his saying I am not, when they ought to have asked respecting the fore-runner (for he it was that remained) they ignorantly return to Christ Himself, Who was revealed through the Law as a Prophet. For see what they say, not knowing what was told them through Moses, Art thou the Prophet? and he answered, No. For he was not the Christ, as he had already before declared.

He sharply accuses them of knowing nothing and confirms the purpose entrusted to him through prophetic testimony. For he says, I come to say nothing else than that the One who was looked for is finally at the doors—or rather, the Lord is already within the doors. Be ready to go whatever way He commands you. You have followed the way given through Moses; now take up the way through Christ, for this is what the company of holy prophets foretold to you.

He accuses them sharply as knowing nothing, and accredits the design or purpose entrusted to him by Prophetic testimony. For I come, he says, to say nothing else than that He, The Looked for, is at length at the doors, yea rather the Lord within the doors. Be ye ready to go whatsoever way He bids you, ye have gone the way given you through Moses, take up that by Christ: for this the choir of the holy Prophets foretold you.

Isaiah: Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob, and He will teach us His ways and we will walk in His paths.

Isaiah. Come ye and let us go up to the mountain of the LORD, to the house of the God of Jacob, and He will teach us of His ways and we will walk in His paths.

The same. There will be a highway and a road there, and it will be called The Way of Holiness. No lion will be there, and no dangerous beast will travel on it, but those who have been redeemed will walk there.

The same. And an highway shall be there and a way, and it shall be called The way of holiness; no lion shall be there nor any ravenous beast shall go up thereon, but the redeemed shall walk there.

The same. I will provide a beginning to Sign, and will urge Jerusalem to follow the way.¹⁵¹⁵

The same. I will give beginning to Sign, and will exhort Jerusalem unto the way.¹⁵¹⁵

The same. And I will bring the blind by a way that they did not know. I will lead them in paths that they have not known.

The same. And I will bring the blind by a way that they knew not: I will lead them in paths that they have not known.

Jeremiah. Stand in the ways and see, and ask for the old paths, where the good way is, and walk in it, and you will find rest for your souls.

Jeremiah. Stand ye in the ways and see and ask for the old paths, where is the good way and walk therein, and ye shall find rest for you souls.

What then is the good way that purifies those who walk in it? Let Christ Himself say: I am the Way.

What then is the good way and that purifies those who walk in it, let Christ Himself say: I am the Way.

Those who were sent from the Jews (they were Levites and some who belonged to the priesthood) were convicted of asking foolish questions. Because they assumed that Christ was one person and that the Prophet declared by the Law was another, they asked, after the holy Baptist had said "I am not the Christ," "Are you the Prophet?" But look, the crowd of Pharisees is also caught up in pretending to have wisdom rather than actually having accurate knowledge of the Divine oracles. For it says, "Why do you baptize at all, if you are not the Christ, nor Elijah, nor the Prophet?" and they are shown again to be full of considerable foolishness against the Baptist. For apparently they do not consider him worthy to be counted among those who were expected, but sick with the pride that was their constant companion, they think he is nothing, even though he was foretold by the Prophet's voice. For though they heard "I am the voice of one crying in the wilderness, Prepare the way of the Lord," they did not accept his word but rebuked him without restraint, saying something like this: "There is nothing in you, sir, worthy of belief, nor wonderful nor great. Why do you baptize at all? Why do you, who are absolutely nothing, take on such a great task?" It was the habit of the ungodly Pharisees to act this way—to disparage someone who had already come while pretending to honor someone who was still to come. For in order to always secure honors for themselves from the Jews and obtain income for themselves, they wanted no one except themselves to appear distinguished. For in this same way they also killed the heir Himself, saying "Come, let us kill Him and seize His inheritance."¹⁷¹⁷

They who were sent from the Jews (they were Levites and certain of those who belonged to the priesthood) were convicted of asking foolish questions. For supposing that Christ was one person, the Prophet declared by the Law another, they said, after the holy Baptist had said, I am not the Christ, Art thou the Prophet? But lo, the multitude of the Pharisees also is caught in conceit of wisdom rather than having really an accurate knowledge of the Divine oracles. For why, it says, baptizest thou at all, if thou be not the Christ nor Elias neither the Prophet? and they are shewn again to be full of no small senselessness against the Baptist. For they do not, it seems, vouchsafe to put him in the number of those expected, but sick with the haughtiness that was their foster-sister, they deem that he is nought, albeit he be fore-announced by the Prophet's voice. For though they heard, I am the voice of one crying in the wilderness Prepare ye the way of the Lord: receiving not his word, they rebuke him without restraint saying after this sort: There is nought in thee, Sir, worthy of credit, nor wondrous nor great: why baptizest thou even at all? why dost thou, who art absolutely nothing, take in hand so great a thing? It was the habit of the ungodly Pharisees to act thus, to disparage one who was already come, to pretend to honour one who was to come. For in order that they might always procure for themselves honours at the hand of the Jews, and might procure to themselves incomes of money, they desire that none save themselves should appear illustrious. For thus slew they the heir Himself also, saying Come let us kill Him and let us seize on His inheritance.¹⁷¹⁷

The blessed Baptist patiently endures those who find fault with him, and he very appropriately uses the statement about himself as a foundation for saving preaching. He teaches those who were sent from the Pharisees—now even against their will—that Christ was already present among them. For he says, I am bringing an introductory baptism, washing with water those defiled by sin as a beginning of repentance, and teaching them to rise from the lower to the more perfect. For this would be to accomplish in action what I was sent to preach: "Prepare the way of the Lord." For the Giver of the greater and most remarkable gifts, and the Supplier of all perfection of good things, stands among you, still unknown because of the veil of flesh, but so far surpassing me the Baptist that I must consider myself unworthy even to hold the position of a servant in His presence. For this, I believe, is the meaning of "I am not worthy to untie His sandal strap."

Much enduringly does the blessed Baptist bear with the fault finders: and very seasonably does he make the declaration regarding himself a basis of saving preaching: and teaches those who were sent from the Pharisees now even against their will that Christ was within the doors. For I, he says, am bringing in an introductory Baptism, washing those defiled by sin with water for a beginning of penitence and teaching them to go up from the lower unto the more perfect. For this were to accomplish in act, what I was sent to preach, Prepare ye, I mean, the way of the Lord. For the Giver of the greater and most notable gifts and Supplier of all perfection of good things, standeth among you, unknown as yet by reason of the veil of flesh, but so much surpassing me the Baptist, that I must deem myself not to have the measure even of a servant's place in His Presence. For this I deem is the meaning of, I am not worthy to unloose His shoe-latchet.

In speaking the truth, he accomplishes something else that is beneficial, for he persuades the proud Pharisee to think humbly, and he presents himself as an example of this.

And in saying what is true, he works something else that is useful, for he persuades the haughty Pharisee to think lowlily, and brings himself in as an example of this.

He says these things happened in Bethabara beyond the Jordan, adding this as a sign of precise and careful narration. For all of us are accustomed, so to speak, when giving accounts of matters that require it, to mention also the places where they occurred.

But he says that these things were done in Bethabara beyond Jordan, putting this too as a sign of accurate and careful narration. For we are all accustomed, so to speak, in our accounts of things that require it to mention also the places where they happened.

The Psalmist declares very well that the Lord will give utterance to those who evangelize with great power. But I believe that those who should approach this task are not just any random people, but those who have been illuminated with grace from above, since both "All wisdom is from the Lord," as it is written, and "Every good gift and every perfect gift is from above and comes down from the Father of lights." For speaking about the Essence that is above all and the Mysteries that belong to it is uncertain and not without danger to many people, while silence on these subjects is free from danger. Nevertheless, although we think we have great need of silence, God Who is over all excludes us from this, saying to one of the Saints (this was Paul), "Speak and do not hold your peace." And the ordinance of the Law shows this no less clearly, indicating spiritual things through the more physical type. For it commands those who have been called to the Divine Priesthood to declare to the people by the sound of trumpets about those things which they ought to learn. For when God willed to set forth most excellent things in His laws, I do not believe He intended that the leaders of the people should lay their hand on their mouth, as it is written, and, in fear of appearing to rashly attempt things above the mind of man, hold back from the doctrine that is so necessary for those who are being instructed in piety and the knowledge of God, and choose a silence that is perilous to those who are their disciples. But the Disciple of Christ again terrifies us, saying "Be not many masters," and moreover the most wise Preacher too darkly shows the peril that exists in teaching such things. For, he says, "He that splits wood shall be endangered by it; if the iron head falls off, both himself has troubled his face and he shall strengthen powers." For he likens the keenness of the mind to the iron head, in that it is naturally able to pierce through and sinks into the innermost parts, even though it is resisted by the thickness and close texture of the wood. He calls in a figure the thoughts that are in Holy Scripture "wood," which make the Books wherein they are a kind of Spiritual Paradise, and yet more than this, full with the fruitfulness that comes from the Holy Spirit. Therefore he says that whoever tries to unfold the spiritual wood—that is, the Divine and Mystic thoughts of Divinely-inspired Scripture—by means of investigation and most accurate grasp and keenness of mind, will run very deep risk when the iron head slips off, that is when the mind, not carried to a true understanding of the things which are written, misses the right perception, and having left, as it were, the straight path, is carried on some other way of thought turned aside from what is fitting. As a result he will place in jeopardy the face of his soul, that is, his heart, and will strengthen against himself the evil opposing powers, who with their bitter perverse words corrupt the mind of those who have gone astray, not allowing it to behold the beauty of truth, but perverting it in many ways and persuading it to go astray after mad thoughts. For "no one calls Jesus Anathema except in Beelzebub."

THE LORD will give utterance to them who evangelize with much power, declareth exceeding well the Psalmist. But I deem that they who ought to approach this, are, not mere chance persons, but those who have been illumined with the grace that is from above, seeing that both All wisdom is from the Lord, as it is written, and Every good gift and every perfect gift is from above and cometh down from the Father of lights. For a thing unsure and not unfraught with peril to the many, is the speaking concerning the Essence that is above all, and the Mysteries belonging thereunto, and silence on these subjects is free from danger. Us nevertheless albeit deeming that we have much need of silence, God Who is over all excludes from this, saying to one of the Saints (this was Paul), Speak and hold not thy peace. And no less does the ordinance of the Law shew this, indicating things spiritual in the grosser type. For it enjoins those who have been called to the Divine Priesthood, to declare to the people by the sound of trumpets, about those things which they ought to learn. For God, when He willed to set forth in His laws most excellent things, did not I deem intend that the leaders of the people should lay their hand on their mouth, as it is written, and, in fear of appearing rashly to attempt things above the mind of man, hold back from the doctrine that is so necessary for those who are being instructed in piety and the knowledge of God, and choose a silence perilous to those who are their disciples. But the Disciple of Christ again terrifies us, saying Be not many masters, and moreover the most wise Preacher too, darkly shewing the peril that exists in the teaching of such things. For, says he, he that cleaveth wood, shall be endangered thereby; if the iron head fall, both himself hath troubled his face and he shall strengthen powers. For he likens the keenness of the mind to the iron-head, in that it is of a nature to pierce through, and sinks in to the innermost parts, even though it be resisted by the thickness and close texture of the wood. Wood again he in a figure calls the thoughts that are in Holy Scripture, which render the Books wherein they are a kind of Spiritual Paradise, and yet more than this, full with the fruitfulness that comes of the Holy Ghost. He that endeavours therefore to unfold the spiritual wood, that is the Divine and Mystic thoughts of Divinely-inspired Scripture by means of insearch, and most accurate grasp and keenness of mind, will run very deep risk, saith he, when the iron-head slippeth, that is when the mind not carried to a true understanding of the things which are written, misses the right perception, and having left, as it were, the straight path, is borne on some other way of thought turned aside from what is fitting. Whereupon he will place in jeopardy the face of his soul, that is, his heart, and will invigorate against himself the bad opposing powers, who with their bitter perverse words sophisticate the mind of those who have gone astray; not suffering it to behold the beauty of truth, but manifoldly perverting it and persuading it to go astray after mad thoughts. For no one calleth Jesus Anathema save in Beelzebub.

And let no one think that the explanation given above is mistaken or based on false reasoning. For Divine Scripture does sometimes, as we said before, call the thoughts of Holy Scripture "wood." And indeed the God Who is over all says something of this sort through the all-wise Moses to those at that time: "When you besiege a city for a long time, making war against it to take it, you shall not destroy its trees by forcing an axe against them, for you may eat of them and you shall not cut them down (is the tree of the forest a man, to go before you to the palisade?). Only the trees which you know are not trees for food, those you shall destroy and cut down." But that the God of all would not have considered it worthwhile to prescribe such things to us if they were to be understood only as earthly trees is, I suppose, clear to everyone. Yet I think it should also be shown from another command that He is very unsparing of these and takes no account of them. For what, I ask, does He command should be done to the falsely-called gods? "You shall destroy their altars," He says, "and break down their images, and cut down their groves." And by His own altar He in no way allows any tree to be cultivated. For He plainly declares: "You shall not plant a grove of any trees near the altar of the Lord your God." And if one must add anything to this, I will speak in the manner of the very wise Paul: Does God take care for trees? Or does He say it altogether for our sakes? By using concrete examples, He leads us by the hand to the understanding of spiritual things.

And let no one deem, himself astray, that the exposition of the above is astray, or otherwise of false reasoning. For Divine Scripture does sometimes, as we said before, call the thoughts of Holy Scripture wood. And indeed the God Who is over all says something on this sort through the all-wise Moses to those at that time: When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them, for thou mayest eat of them and thou shalt not cut them down: (is the tree of the forest a man, to go before thee unto the palisade?) Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down, But that the God of all would not have deemed it worth to prescribe to us such things, if it were to be understood only of trees of the earth, is I suppose clear to every one, yet I think one ought to shew from another command also that He is very unsparing of these, and takes not account of them. For what I pray does He enjoin should be done to the false-called gods? Ye shall destroy their altars, saith He, and break down their images, and cut down their groves. And by His own altar He no way suffers any tree to be cultivated. For He plainly declares: Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God. And if one must add anything to this, I will speak after the manner of most wise Paul. Both God take care for trees? or saith He it altogether for our sakes? by grosser examples leading us by the hand to the idea of spiritual things.

Let us now say that the writings of unholy heretics may be considered as cities, fortified perhaps with no small skill by worldly wisdom and the intricate deceits of their reasoning. Everyone who struggles for the holy dogmas of the Church comes to attack them, in a sense surrounding and besieging them by taking up the shield of faith and the sword of the Spirit, which is the word of God. Such a person arrays himself with all his strength against their false teaching, seeking to cast down imaginations, as Paul says, and every high thing that exalts itself against the knowledge of God, and bringing every thought into captivity to the obedience of Christ. When, He says, such a soldier of Christ encircles the bitter writings of heresies as if they were a foreign land, and comes upon the best cultivated trees—that is, if he finds words from divinely inspired Scripture, or things spoken by the Prophets or even testimonies from the New Testament twisted to serve their own purpose—let him not apply his mental sharpness like a tool to destroy and cut them down. For what proceeds from the mouth of God is not to be wholly rejected simply because it has been seized upon by those who do not know how to interpret it rightly. Rather, since it is fruit-bearing, it shall be a help and food for you. For by turning what they have foolishly taken and directing it toward the right argument of the faith, we shall not only avoid being caught unprepared, but we are actually strengthened with words against heresy. But he immediately adds an argument persuading his hearers that the attack of the advocate for truth should be made not to overthrow the divine oracles, but to destroy what is wrongly said by the opponents. For he says, is the tree of the forest a man, to go before you to the palisade? Do you suppose, he says, that the utterance of the holy writings will rise up against you to do battle like one of the arch-heretics, rather than being wronged by their madness? Do not cut it down, he says, but let it be food for you also. Only the trees which you know are not trees for food, these you shall destroy and cut down. For the fruit of those men's writings is inedible to those who would think rightly. Against them let every tool come. There let the might of the spiritual woodsmen be shown; upon them let the axe of strength in advocacy shine. For the uselessness and unprofitableness of the babbling of the heterodox is also most excellently explained to us by the Prophet Hosea, who says: A stalk having no strength to yield meal; if it does yield, the strangers shall swallow it up. For those who are diligent to estrange themselves from friendship with God shall feast themselves on the weak and old-wives' tales of those people's ignorance. As I was saying at the beginning (for I think we must go back to that), the exposition of the divine mysteries is exceedingly difficult, and silence would perhaps be better. But since your persistent urging persuades us, O most labor-loving brother, to offer this work as a sort of fruit of our lips and spiritual sacrifice, I will not shrink from doing this too, encouraging myself in God who makes the blind wise, and who surely does not seek from us what is beyond us, but equally accepts the offerings of poor men. For regarding one who would offer a gift for a burnt sacrifice to the Lord, as is set forth in the beginning of Leviticus, the lawgiver having commanded an offering from the herd and having moreover set down the measure of honor for the type, he again lowers the requirement, saying that those who cannot attain to this should sacrifice from the flock. And he knew well that sad and inexorable poverty will render some powerless even for this. Therefore he says that one shall bring his offering of turtledoves or of young pigeons. But the one who falls short even of these and approaches with the most insignificant offerings, he also honors. For he says, his offering shall be fine flour, defining an offering easily procurable, I suppose, by everyone and not too oppressive to the deepest poverty. For the lawgiver knew well (I think) that it is better and more excellent to bear fruit even a little, than to be wholly bereft of it and through shame at seeming to fall short of others' gifts, to rush forward to the conclusion that one need not honor the Lord of all.

Let us now say that the writings of the unholy heretics may be considered as cities, and fortified, haply not without skill, by the wisdom of the world, and the intricate deceits of their cogitations. There comes to storm them, and in some sort environs and sits round them taking the shield of the faith and the sword of the Spirit, which is the word of God, every one who agonizes for the holy dogmas of the Church, and sets himself in array with all his strength against their false-speaking, studying to cast down imaginations, as Paul saith, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. When then, He says, such a soldier of Christ compasses, as a land of aliens, the bitter writings of heresies, and lights upon the best cultivated trees, that is, if he find words from the Divinely-inspired Scripture, or things spoken by the Prophets or even testimonies from the New Testament, wrested unto their own purpose, let him not apply his mental acumen, like a sort of tool, to destroy and cut them down. For not because taken hold of by those who know not to interpret it aright, is therefore that which proceeds of the Mouth of God to be wholly rejected too: but since it is fruit-bearing, it shall be to thee rather as a help and for food. For turning round unto the right argument of the faith that which is sometimes foolishly taken by them, not only shall we not be caught unstrung, but rather are we nerved into words against heresy. But he subjoins forthwith an argument persuading the hearers, that the onslaught of the advocate for the truth should be made, not for the overthrow of the Divine oracles, but for the destruction of what is non-rightly said by the opponents. For is, it says, the tree of the forest a man, to go before thee unto the palisade? For do you suppose, he says, that the utterance of the holy writings, will of its own self rise up against thee to battle, like one of the arch-heretics, and is not rather wronged by their madness? Do not then cut it down, says it, but let it be to thee as food also; only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down. For uneatable by them who would think aright, is the fruit of those men's writings: against them let every tool come: there let the might of the spiritual wood-men be shewn, upon them let the axe of strength in advocacy glitter. For the uselessness and unprofitableness of the babbling of the heterodox the Prophet Hosea also most excellently interprets to us saying: A stalk having no strength to yield meal; if so be it yield, the strangers shall swallow it up. For they that are diligent to estrange themselves from friendship with God, shall feast themselves on the weak and old-wife tale of those people's unlearning. As then I was saying at the beginning (for I think we must go back to that), most exceeding hard is the exposition of the Divine mysteries, and better perchance were silence, but since thy much speech persuadeth us, O most labour-loving brother, to offer the work, as a sort of fruit of our li ps, and spiritual sacrifice, this too will I not shrink from doing, encouraging myself in God who maketh wise the blind, and seeketh at our hands not surely that which is above us, but accepteth equally the offerings of poor men. For him that would offer a gift for a burnt-sacrifice to the Lord, as is put in the beginning of Leviticus, the lawgiver having enjoined an offering of the herd and having moreover herein set down the measure of the honour of the type, he again lowers it, saying that they who cannot attain to this, should sacrifice of the flock. And well did he know that sad and inexorable poverty will render some powerless even to this: therefore he says, he shall bring his offering of turtledoves or of young pigeons. But him that comes yet short of these too, and approaches with the most insignificant offerings, he honours. For says he, his offering shall be fine flour, defining an offering easily procurable I suppose by every one and not too oppressive to the deepest poverty. For the lawgiver well knew (I think) that better and more excellent is it to bear fruit even a little, than to be wholly bereft of it and through shame of seeming to come short of others' gifts, to rush forward to the conclusion that it needs not to honour the Lord of all.

Convinced by all these considerations, and having set aside the hesitation that comes with silence, I will consider it my duty to honor my Lord with what I have: discourse that is wholesome and joyous to readers, like fine flour mixed with oil. We will begin the Book of John, undertaking an extremely great work, yet one not weakened by our faith. We must readily confess that what we say and think will fall short of what is fitting. But the great difficulty of the book, or more truly, the weakness of our understanding, will lead us to ask appropriate pardon for this.

Persuaded then with reason by all these things, and having dismissed from my mind unreadiness, the ally of silence, I will deem it my duty to honour my Lord with what I have, discourse wholesome and joyous to the readers, like fine flour bedewed with oil: and we will begin the Book of John, taking in hand an exceeding great work, yet by reason of faith, not unstrung. And that we shall say and think less than is meet, we must unhesitatingly confess. But the great difficulty of the book, or to speak more truly, the weakness of our understanding, will persuade us to ask meet pardon for this.

Directing our discussion in every way toward a more doctrinal exposition, we will arrange it according to our ability against the false teachings of those who teach differently. We will not extend it to its full length, but will even cut back what is excessive, and we will take care to make it appropriately fitted. The list of chapter headings that follows will show the topics our discussion covers, to which we have also added numbers so that readers may easily find what they are looking for.

Turning about on every hand our discourse to the more dogmatical exposition, we will set it in array, according to our power, against the false doctrines of them that teach otherwise, not stretching it forth to its full extent, but even retrenching superfluity, and studying to render it not lacking fitness. The subjoined subscription of the chapters, will shew the subjects over which our discourse extends, to which we have also annexed numbers, that what is sought may be readily found by the readers.