John 1:18
God does not want us to listen carelessly to the words and sentences contained in the Scriptures, but with great attention. This is why the blessed David has placed at the beginning of many of his Psalms the title "for understanding," and has said, "Open my eyes, that I may behold wondrous things out of Your Law." After him, his son again shows that we ought to seek out wisdom as silver and to value her more than gold. And when the Lord urges the Jews to search the Scriptures, He even more strongly presses us to inquiry, for He would not have spoken this way if it were possible to understand them immediately at the first reading. No one would ever search for what is obvious and right at hand, but only for what is wrapped in shadow and must be found after much inquiry. To stir us up to search, He calls them hidden treasure. These words are spoken to us so that we may not approach the words of Scripture carelessly or randomly, but with great precision. For if anyone listens to what is said in them without inquiring into the meaning, and receives everything just as it is spoken, according to the letter, he will suppose many unseemly things about God—that He is a man, that He is made of brass, that He is wrathful, furious, and many opinions even worse than these. But if he fully learns the sense that lies beneath, he will be freed from all this unseemliness. The very text that now lies before us says that God has a bosom, which is something proper to bodily substances, yet no one is so insane as to imagine that He who is without body is a body. Therefore, so that we may properly interpret the entire passage according to its spiritual meaning, let us search it through from its beginning.
1. God will not have us listen to the words and sentences contained in the Scriptures carelessly, but with much attention. This is why the blessed David has prefixed in many places to his Psalms the title for understanding, and has said, Open Thou my eyes, that I may behold wondrous things out of Your Law. Psalm 32:42, etc.; Psalm 119:18 And after him his son again shows that we ought to seek out wisdom as silver, and to make merchandise of her rather than of gold. Proverbs 2:4 and 3:14 [partially quoted]; John 5:39 And the Lord when He exhorts the Jews to search the Scriptures, the more urges us to the enquiry, for He would not thus have spoken if it were possible to comprehend them immediately at the first reading. No one would ever search for what is obvious and at hand, but for that which is wrapt in shadow, and which must be found after much enquiry; and so to arouse us to the search He calls them hidden treasure. Proverbs 2:4; Matthew 13:44 These words are said to us that we may not apply ourselves to the words of the Scriptures carelessly or in a chance way, but with great exactness. For if any one listen to what is said in them without enquiring into the meaning, and receive all so as it is spoken, according to the letter, he will suppose many unseemly things of God, will admit of Him that He is a man, that He is made of brass, is wrathful, is furious, and many opinions yet worse than these. But if he fully learn the sense that lies beneath, he will be freed from all this unseemliness. Revelation 1:15 The very text which now lies before us says, that God has a bosom, a thing proper to bodily substances, yet no one is so insane as to imagine, that He who is without body is a body. In order then that we may properly interpret the entire passage according to its spiritual meaning, let us search it through from its beginning.
No one has seen God at any time. How does the Apostle connect this statement to what came before? After showing the supreme greatness of Christ's gifts and the infinite difference between them and those given through Moses, he adds the logical reason for this difference. Moses, being a servant, delivered lesser things, but Christ, being Lord and King and the King's Son, brought us far greater things, since He is always with the Father and sees Him continually. This is why He says, No one has seen God at any time. How then shall we answer the prophet Isaiah, who speaks with mighty voice, when he says, I saw the Lord sitting upon a throne high and lifted up, and to John himself testifying that Isaiah said these things when he had seen His glory? What about Ezekiel? For he too saw Him sitting above the Cherubim. What about Daniel? For he too says, The Ancient of days did sit. What about Moses himself, saying, Show me Your Glory, that I may see You so as to know You? And Jacob took his name from this very thing, being called Israel, for Israel means one who sees God. And others have seen Him. How then does John say, No one has seen God at any time? He is declaring that all these were instances of God's condescension, not the vision of His Essence itself unveiled. For if they had seen the very Nature, they would not have seen It under different forms, since that Nature is simple, without form, parts, or boundaries. It does not sit, stand, or walk—these things all belong to bodies. But how He exists, He alone knows. And He has declared this through a certain prophet, saying, I have multiplied visions, and used similitudes by the hands of the prophets. That is, I have condescended, I have not appeared as I really am. For since His Son was about to appear in actual flesh, He prepared them from ancient times to see the substance of God, as far as it was possible for them to see It. But what God really is, not only have the prophets not seen, but not even angels or archangels. If you ask them, you will not hear them answering anything about His Essence, but sending up, Glory to God in the Highest, on earth peace, good will towards men. If you want to learn something from Cherubim or Seraphim, you will hear the mystical song of His Holiness, and that heaven and earth are full of His glory. If you inquire of the higher powers, you will only find that their one work is the praise of God. Praise Him, says David, all His hosts. But the Son alone sees Him, and the Holy Spirit. How can any created nature even see the Uncreated? If we are absolutely unable to see clearly any incorporeal power whatsoever, even though created, as has often been proven in the case of angels, much less can we discern the Essence which is incorporeal and uncreated. This is why Paul says, Whom no one has seen, nor can see. Does this special attribute belong to the Father only, not to the Son? Certainly not. It belongs also to the Son, and to show that it does, hear Paul declaring this point, saying that He is the Image of the invisible God. Now if He is the Image of the Invisible, He must be invisible Himself, for otherwise He would not be an image. And do not be surprised that Paul says in another place, God was manifested in the Flesh, because the manifestation took place by means of the flesh, not according to His Essence. Besides, Paul shows that He is invisible not only to men but also to the powers above, for after saying, was manifested in the Flesh, he adds, was seen of angels.
No man has seen God at any time. By what connection of thought does the Apostle come to say this? After showing the exceeding greatness of the gifts of Christ, and the infinite difference between them and those ministered by Moses, he would add the reasonable cause of the difference. Moses, as being a servant, was minister of lower things, but Christ being Lord and King, and the King's Son, brought to us things far greater, being ever with the Father, and beholding Him continually; wherefore He says, No man has seen God at any time. What then shall we answer to the most mighty of voice, Esaias, when he says, I saw the Lord sitting upon a throne high and lifted up Isaiah 6:1; and to John himself testifying of Him, that he said these things when he had seen His glory? John 12:41 What also to Ezekiel? For he too beheld Him sitting above the Cherubim. Ezekiel 1 and 10 What to Daniel? For he too says, The Ancient of days did sit Daniel 7:9 What to Moses himself, saying, Show me Your Glory, that I may see You so as to know You. Exodus 33:13, partly from Septuagint And Jacob took his name from this very thing, being called Israel; for Israel is one that sees God. And others have seen him. How then says John, No man has seen God at any time? It is to declare, that all these were instances of (His) condescension, not the vision of the Essence itself unveiled. For had they seen the very Nature, they would not have beheld It under different forms, since that is simple, without form, or parts, or bounding lines. It sits not, nor stands, nor walks: these things belong all to bodies. But how He Is, He only knows. And this He has declared by a certain prophet, saying, I have multiplied visions, and used similitudes by the hands of the prophets Hosea 12:10, that is, I have condescended, I have not appeared as I really was. For since His Son was about to appear in very flesh, He prepared them from old time to behold the substance of God, as far as it was possible for them to see It; but what God really is, not only have not the prophets seen, but not even angels nor archangels. If you ask them, you shall not hear them answering anything concerning His Essence, but sending up, Glory to God in the Highest, on earth peace, good will towards men. Luke 2:14 If you desire to learn something from Cherubim or Seraphim, you shall hear the mystic song of His Holiness, and that heaven and earth are full of His glory. Isaiah 6:3 If you enquire of the higher powers, you shall but find that their one work is the praise of God. Praise Him, says David, all His hosts. Psalm 148:2 But the Son only Beholds Him, and the Holy Ghost. How can any created nature even see the Uncreated? If we are absolutely unable clearly to discern any incorporeal power whatsoever, even though created, as has been often proved in the case of angels, much less can we discern the Essence which is incorporeal and uncreated. Wherefore Paul says, Whom no man has seen, nor can see. 1 Timothy 6:16 Does then this special attribute belong to the Father only, not to the Son? Away with the thought. It belongs also to the Son; and to show that it does so, hear Paul declaring this point, and saying, that He is the Image of the invisible God. Colossians 1:15 Now if He be the Image of the Invisible, He must be invisible Himself, for otherwise He would not be an image. And wonder not that Paul says in another place, God was manifested in the Flesh 1 Timothy 3:16; because the manifestation took place by means of the flesh, not according to (His) Essence. Besides, Paul shows that He is invisible, not only to men, but also to the powers above, for after saying, was manifested in the Flesh, he adds, was seen of angels.
So even angels could see Him only when He took on flesh. Before that time they did not see Him in this way, because His ousia was invisible even to them.
2. So that even to angels He then became visible, when He put on the Flesh; but before that time they did not so behold Him, because even to them His Essence was invisible.
How then, someone asks, did Christ say, "Despise not one of these little ones, for I tell you, that their angels do always behold the face of My Father which is in heaven"? Does God then have a face, and is He bounded by the heavens? Who is so mad as to assert this? What then is the meaning of the words? Just as when He says, "Blessed are the pure in heart, for they shall see God," He means that intellectual vision which is possible to us, and the having God in our thoughts, so in the case of angels, we must understand that because of their pure and sleepless nature they do nothing else but always picture God to themselves. And therefore Christ says that "No man knows the Father, save the Son." What then, are we all in ignorance? God forbid; but none knows Him as the Son knows Him. Just as many have seen Him in the mode of vision permitted to them, but no one has beheld His ousia, so many of us know God, but what His ousia can be none knows, except only He who was begotten of Him. For by knowledge He here means an exact idea and comprehension, such as the Father has of the Son: "As the Father knows Me, even so know I the Father."
How then, asks some one, did Christ say, 'Despise not one of these little ones, for I tell you, that their angels do always behold the face of My Father which is in heaven'? Matthew 18:10 Hath then God a face, and is He bounded by the heavens? Who so mad as to assert this? What then is the meaning of the words? As when He says, Blessed are the pure in heart, for they shall see God Matthew 5:8, He means that intellectual vision which is possible to us, and the having God in the thoughts; so in the case of angels, we must understand that by reason of their pure and sleepless nature they do nothing else, but always image to themselves God. And therefore Christ says, that No man knows the Father, save the Son. Matthew 10:27 What then, are we all in ignorance? God forbid; but none knows Him as the Son knows Him. As then many have seen Him in the mode of vision permitted to them, but no one has beheld His Essence, so many of us know God, but what His substance can be none knows, save only He that was begotten of Him. For by knowledge He here means an exact idea and comprehension, such as the Father has of the Son. As the Father knows Me, even so know I the Father. John 10:15
Notice, then, how fully the Evangelist speaks. After saying that no one has seen God at any time, he does not go on to say that the Son, who has seen, has declared Him. Instead, he adds something beyond seeing with the words "Who is in the bosom of the Father," because dwelling in the bosom is far more than seeing. Someone who merely sees does not have completely exact knowledge of the object, but someone who dwells in the bosom can be ignorant of nothing. Now, so that when you hear that no one knows the Father except the Son, you won't claim that although He knows the Father more than everyone else, He still doesn't know how great He is, the Evangelist says that He dwells in the bosom of the Father. And Christ Himself declares that He knows Him as much as the Father knows the Son. So ask the opponent: Tell me, does the Father know the Son? If he isn't insane, he will certainly answer yes. Then ask again: Does He see and know Him with exact vision and knowledge? Does He know clearly what He is? He will certainly admit this too. From this, then, understand the exact comprehension the Son has of the Father. For He says, "As the Father knows me, even so I know the Father," and in another place, "Not that anyone has seen the Father, except He who is from God." Therefore, as I said, the Evangelist mentions the bosom to show us all this with that one word: that the affinity and nearness of the ousia is great, that the knowledge is in no way different, that the power is equal. For the Father would not have in His bosom one of another ousia, nor would He have dared, had He been one among many servants, to live in the bosom of his Lord, for this belongs only to a true Son, to one who has much confidence toward His Father, and who is in nothing inferior to Him.
Observe, therefore, with what fullness the Evangelist speaks; for having said that no man has seen God at any time, he does not go on to say, that the Son who has seen, has declared Him, but adds something beyond seeing by the words, Who is in the bosom of the Father; because, to dwell in the bosom is far more than to see. For he that merely sees has not an in every way exact knowledge of the object, but he that dwells in the bosom can be ignorant of nothing. Now lest when you hear that none knows the Father, save the Son, you should assert that although He knows the Father more than all, yet He knows not how great He is, the Evangelist says that He dwells in the bosom of the Father; and Christ Himself declares, that He knows Him as much as the Father knows the Son. Ask therefore the gainsayer, Tell me, does the Father know the Son? And if he be not mad, he will certainly answer Yes. Then ask again; Does He see and know Him with exact vision and knowledge? Does He know clearly what He Is? He will certainly confess this also. From this next collect the exact comprehension the Son has of the Father. For He says, As the Father knows me, even so know I the Father John 10:15; and in another place, Not that any man has seen the Father, save He which is of God. John 6:46 Wherefore, as I said, the Evangelist mentions the bosom, to show all this to us by that one word; that great is the affinity and nearness of the Essence, that the knowledge is nowise different, that the power is equal. For the Father would not have in His bosom one of another essence, nor would He have dared, had He been one among many servants, to live in the bosom of his Lord, for this belongs only to a true Son, to one who has much confidence towards His Father, and who is in nothing inferior to Him.
Would you also like to learn about His eternity? Hear what Moses says concerning the Father. When Moses asked what he should answer if the Jews inquired who had sent him, he heard these words: "Say, I AM has sent me" (Exodus 3:14). Now the expression "I AM" signifies eternal Being, Being without beginning, real and absolute Being. The expression "was in the beginning" declares the same thing, indicating eternal Being. So John uses this word to show that the Son exists from everlasting to everlasting in the bosom of the Father. And so that you may not, from the sameness of name, suppose that He is one of those who are made sons by grace, first, the article is added to distinguish Him from those sons by grace. But if this does not satisfy you, if you still look earthward, hear a name more absolute than this: Only-Begotten. If even after this you still look below, I will not refuse, he (St. John) says, to apply to God a term belonging to man—I mean the word "bosom"—only do not suspect anything degrading. Do you see the lovingkindness and carefulness of the Lord? God applies unworthy expressions to Himself so that even through these you may see and have some great and lofty thought of Him. And yet do you remain fixed below? For tell me, why is that gross and carnal word "bosom" employed in this place? Is it so that we may suppose God to be a body? No, he by no means says so. Why then is it spoken? For if by it neither the genuineness of the Son is established, nor that God is not a body, then the word serves no purpose and is superfluously thrown in. Why then is it spoken? For I shall not stop asking you this question. Is it not very plain that it is for no other reason than that by it we might understand the genuineness of the Only-Begotten and His co-eternity with the Father?
Would you learn also His eternity? Hear what Moses says concerning the Father. When he asked what he was commanded to answer should the Jews enquire of him, Who it was that had sent him, he heard these words: Say, I AM has sent me. Exodus 3:14 Now the expression I AM, is significative of Being ever, and Being without beginning, of Being really and absolutely. And this also the expression, Was in the beginning, declares, being indicative of Being ever; so that John uses this word to show that the Son Is from everlasting to everlasting in the bosom of the Father. For that you may not from the sameness of name, suppose that He is some one of those who are made sons by grace, first, the article is added, distinguishing Him from those by grace. But if this does not content you, if you still look earthwards, hear a name more absolute than this, Only-Begotten. If even after this you still look below, I will not refuse, says he, (St. John,) to apply to God a term belonging to man, I mean the word 'bosom,' only suspect nothing degrading. Do you see the lovingkindness and carefulness of the Lord? God applies to Himself unworthy expressions, that even so you may see through them, and have some great and lofty thought of Him; and do you tarry below? For tell me, wherefore is that gross and carnal word bosom employed in this place? Is it that we may suppose God to be a body? Away, he by no means says so. Why then is it spoken? For if by it neither the genuineness of the Son is established, nor that God is not a body, the word, because it serves no purpose, is superfluously thrown in. Why then is it spoken? For I shall not desist from asking you this question. Is it not very plain, that it is for no other reason but that by it we might understand the genuineness of the Only-Begotten, and His Co- eternity with the Father?
John says, "He has declared Him." What has he declared? That no one has ever seen God? That God is one? But all the other prophets testify to this too, and Moses constantly proclaims, "The Lord your God is one Lord," and Isaiah says, "Before Me there was no God formed, neither shall there be after Me." So what more have we learned from the Son who is in the bosom of the Father? What from the Only-Begotten? First, these very words were spoken through His work. Second, we have received teaching that is far clearer, and have learned that God is a spirit, and those who worship Him must worship Him in spirit and in truth; and also, that it is impossible to see God; that no one knows Him except the Son; that He is the Father of the true and Only-Begotten; and everything else we are told about Him. But the phrase "has declared" shows the plainer and clearer teaching which He gave not only to the Jews but to the whole world, and established. Not even all the Jews listened to the prophets, but the whole world yielded to and obeyed the Only-Begotten Son of God. So "declared" here indicates the greater clarity of His teaching, and this is also why He is called Word and Angel of great Counsel.
3. He has declared Him, says John. What has he declared? That no man has seen God at any time? That God is one? But this all the other prophets testify, and Moses continually exclaims, The Lord your God is one Lord Deuteronomy 6:4; and Esaias, Before Me there was no God formed, neither shall there be after me. Isaiah 43:10 What more then have we learned from the Son which is in the bosom of the Father? What from the Only-Begotten? In the first place, these very words were uttered by His working; in the next place, we have received a teaching that is far clearer, and learned that God is a spirit, and they that worship Him must worship Him in spirit and in truth John 4:24; and again, that it is impossible to see God; that no man knows Him, save the Son Matthew 11:27; that He is the Father of the true and Only-Begotten; and all other things that are told us of Him. But the word has declared shows the plainer and clearer teaching which He gave not to the Jews only but to all the world, and established. To the prophets not even all the Jews gave heed, but to the Only-Begotten Son of God all the world yielded and obeyed. So the declaration in this place shows the greater clearness of His teaching, and therefore also He is called Word, and Angel of great Counsel.
Since we have been granted a larger and more perfect teaching, with God no longer speaking through the prophets but in these last days speaking to us through His Son, let us show a way of life far higher than theirs and fitting for the honor given to us. It would be strange if He humbled Himself so much as to choose to speak to us no longer through His servants but through His own mouth, and yet we should show nothing more than those of old. They had Moses as their teacher; we have Moses' Lord. Let us then display a heavenly wisdom worthy of this honor, and let us have nothing to do with earthly things. This is why He brought His teaching from heaven above—to move our thoughts there, so that we might be imitators of our Teacher according to our ability. But how can we become imitators of Christ? By acting in everything for the common good and not merely seeking our own interests. For even Christ, Paul says, did not please Himself, but as it is written, "The reproaches of those who reproached You fell on Me." Let no one therefore seek his own good. In truth, a person really seeks his own good when he looks to that of his neighbor. What is their good is ours; we are one body, and parts and members one of another. Let us not then be as if we were torn apart. Let no one say, "This person is no friend of mine, no relation, no neighbor. I have nothing to do with him. How shall I approach him? How shall I speak to him?" Even if he is neither relation nor friend, he is still a human being who shares the same nature with you, acknowledges the same Lord, is your fellow servant and fellow sojourner, for he was born in the same world. And if he also shares the same faith, look—he has also become a member of you. For what friendship could create such union as the relationship of faith? And our closeness with one another must not be merely the nearness that friends ought to show to friends, but such as exists between limb and limb, because no one can possibly discover any closeness greater than this kind of friendship and fellowship. Just as you cannot say, "How does my closeness and connection with this limb arise?" (that would be absurd), so neither can you say this about your brother. We were all baptized into one body, Paul says. Why into one body? So that we would not be torn apart, but would preserve the proper proportions of that one body through our interaction and friendship with one another.
Since then we have been vouchsafed a larger and more perfect teaching, God having no longer spoken by the prophets, but having in these last days spoken to us by His Son Hebrews 1:1, let us show forth a conversation far higher than theirs, and suitable to the honor bestowed on us. Strange would it be that He should have so far lowered Himself, as to choose to speak to us no longer by His servants, but by His own mouth, and yet we should show forth nothing more than those of old. They had Moses for their teacher, we, Moses' Lord. Let us then exhibit a heavenly wisdom worthy of this honor, and let us have nothing to do with earth. It was for this that He brought His teaching from heaven above, that He might remove our thoughts there, that we might be imitators of our Teacher according to our power. But how may we become imitators of Christ? By acting in everything for the common good, and not merely seeking our own. For even Christ, says Paul, pleased not Himself, but as it is written, The reproaches of them that reproached You fell on Me. Romans 15:3; Psalm 69:9 Let no one therefore seek his own. In truth, a man (really) seeks his own good when he looks to that of his neighbor. What is their good is ours; we are one body, and parts and limbs one of another. Let us not then be as though we were rent asunder. Let no one say, such a person is no friend of mine, nor relation, nor neighbor, I have nought to do with him, how shall I approach, how address him? Though he be neither relation nor friend, yet he is a man, who shares the same nature with you, owns the same Lord, is your fellow-servant, and fellow-sojourner, for he is born in the same world. And if besides he partakes of the same faith, behold he has also become a member of you: for what friendship could work such union, as the relationship of faith? And our intimacy one with another must not be such nearness only as friends ought to show to friends, but such as is between limb and limb, because no man can possibly discover any intimacy greater than this sort of friendship and fellowship. As then you cannot say, Whence arises my intimacy and connection with this limb? (that would be ridiculous;) so neither can you say so in the case of your brother. We are all baptized into one body 1 Corinthians 12:13, says Paul. Wherefore into one body? That we be not rent asunder, but preserve the just proportions of that one body by our intercourse and friendship one with another.
Let us not despise one another, or we will be neglecting ourselves. For no one has ever hated his own flesh, but nourishes and cares for it (Ephesians 5:29). This is why God has given us only one dwelling place, this earth. He has distributed all things equally, has lit one sun for all of us, has spread above us one roof—the sky—and has made one table, the earth, to bear food for us. He has given us another table far better than this, yet that too is one (those who share our mysteries understand what I mean). He has given everyone the same manner of birth, the spiritual one. We all have one country, the one in heaven. We all drink from the same cup. He has not given the rich person a more abundant and honorable gift while giving the poor person something mean and small, but He has called everyone alike. He has given physical things equally to all, and spiritual things in the same way. Where then does the great inequality in life come from? From the greed and pride of the wealthy. But brothers, let this be no more. When matters of universal interest and urgent necessity bring us together, let us not be divided by earthly and insignificant things—I mean by wealth and poverty, by blood relationships, by hostility and friendship. All these things are a shadow, even less substantial than a shadow, to those who possess the bond of love from above. Let us then keep this bond unbroken, and none of those evil spirits who cause division in such perfect unity will be able to enter. May we all attain this through the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom, to the Father and the Holy Spirit, be glory, now and ever, and world without end. Amen.
Let us not then despise one another, lest we be neglectful of ourselves. For no man ever yet hated his own flesh, but nourishes and cherishes it. Ephesians 5:29 And therefore God has given to us but one habitation, this earth, has distributed all things equally, has lighted one sun for us all, has spread above us one roof, the sky, made one table, the earth, bear food for us. And another table has He given far better than this, yet that too is one, (those who share our mysteries understand my words,) one manner of birth He has bestowed on all, the spiritual, we all have one country, that in the heavens, of the same cup drink we all. He has not bestowed on the rich man a gift more abundant and more honorable, and on the poor one more mean and small, but He has called all alike. He has given carnal things with equal regard to all, and spiritual in like manner. Whence then proceeds the great inequality of conditions in life? From the avarice and pride of the wealthy. But let not, brethren, let not this any longer be; and when matters of universal interest and more pressing necessity bring us together, let us not be divided by things earthly and insignificant: I mean, by wealth and poverty, by bodily relationship, by enmity and friendship; for all these things are a shadow, nay less substantial than a shadow, to those who possess the bond of charity from above. Let us then preserve this unbroken, and none of those evil spirits will be able to enter in, who cause division in so perfect union; to which may we all attain by the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.