Homilies on the Gospel of John — Homily 17

A great virtue is boldness and freedom of speech, and putting everything second in importance to confessing Christ. This is so great and admirable that the Only-begotten Son of God proclaims such a person in the presence of the Father. Yet the reward is more than just, for you confess on earth, He in heaven; you in the presence of people, He before the Father and all the angels.

1. A great virtue is boldness and freedom of speech, and the making all things second in importance to the confessing of Christ; so great and admirable, that the Only-begotten Son of God proclaims such an one in the presence of the Father. Luke 12:8 Yet the recompense is more than just, for you confess upon earth, He in heaven, thou in the presence of men, He before the Father and all the angels.

John was exactly this kind of person. He paid no attention to the crowd, public opinion, or anything else having to do with human beings. Instead, he trampled all of this underfoot and proclaimed to everyone with appropriate freedom the truths about Christ. This is why the Evangelist marks the specific location—to demonstrate the boldness of this loud-voiced herald. It was not in a house, not in a corner, not in the wilderness, but in the midst of the crowd, after he had taken his position at the Jordan, when all those being baptized by him were present. (The Jews came to him while he was baptizing.) It was there that he loudly proclaimed that wonderful confession about Christ, full of sublime, great, and mysterious teachings, including that he was not worthy to untie the strap of His sandal. This is why he says, "These things happened in Bethany," or as all the more accurate manuscripts have it, in Bethabara. Bethany was not beyond the Jordan or bordering the wilderness, but was located somewhere near Jerusalem.

Such an one was John, who regarded not the multitude, nor opinion, nor anything else belonging to men, but trod all this beneath his feet, and proclaimed to all with becoming freedom the things respecting Christ. And therefore the Evangelist marks the very place, to show the boldness of the loud-voiced herald. For it was not in a house, not in a corner, not in the wilderness, but in the midst of the multitude, after that he had occupied Jordan, when all that were baptized by him were present, (for the Jews came upon him as he was baptizing,) there it was that he proclaimed aloud that wonderful confession concerning Christ, full of those sublime and great and mysterious doctrines, and that he was not worthy to unloose the latchet of His shoe. Wherefore he says, These things were done in Bethany, or, as all the more correct copies have it, in Bethabara. For Bethany was not beyond Jordan, nor bordering on the wilderness, but somewhere near to Jerusalem.

He identifies the places for another reason as well. Since he was not going to describe events from the distant past, but things that had happened only a short time before, he makes those who were present and had seen these things witnesses to his words, and provides proof from the places themselves. For being confident that he had not added anything of his own to what was said, but that he simply and truthfully described things as they actually were, he draws testimony from the places, which, as I said, would be no small demonstration of his truthfulness.

He marks the places also for another reason. Since he was not about to relate matters of old date, but such as had come to pass but a little time before, he makes those who were present and had beheld, witnesses of his words, and supplies proof from the places themselves. For confident that nothing was added by himself to what was said, but that he simply and with truth described things as they were, he draws a testimony from the places, which, as I said, would be no common demonstration of his veracity.

The next day he sees Jesus coming to him, and says, "Behold the Lamb of God, which takes away the sin of the world."

The next day he sees Jesus coming to him, and says, Behold the Lamb of God, which takes away the sin of the world.

The Gospel writers divided up the time periods among themselves. Matthew gave only brief attention to the time before John the Baptist was imprisoned, and hurried on to what came after. But the Evangelist John not only doesn't cut short this period—he focuses on it most of all. After Jesus returned from the wilderness, Matthew says nothing about what happened in between, such as what John spoke and what the Jews sent and said. Leaving out all the rest, he moves straight to the imprisonment. For he says, "When Jesus heard that John was betrayed, he departed from there" (Matthew 14:13). But John doesn't do this. He passes over the journey into the wilderness, since Matthew had already described it. Instead, he relates what followed the descent from the mountain, and after going through many events, he adds, "For John was not yet cast into prison" (John 3:24).

The Evangelists distributed the periods among them; and Matthew having cut short his notice of the time before John the Baptist was bound, hastens to that which follows, while the Evangelist John not only does not cut short this period, but dwells most on it. Matthew, after the return of Jesus from the wilderness, saying nothing of the intermediate circumstances, as what John spoke, and what the Jews sent and said, and having cut short all the rest, passes immediately to the prison. For, says he, Jesus having heard that John was betrayed, departed thence. Matthew 14:13 But John does not so. He is silent as to the journey into the wilderness, as having been described by Matthew; but he relates what followed the descent from the mountain, and after having gone through many circumstances, adds, For John was not yet cast into prison. John 3:24

Someone might ask, why does Jesus come to John at this time? Why does He come not just once, but a second time as well? Matthew says His coming was necessary for baptism, since Jesus says, "Thus it becomes us to fulfill all righteousness." But John says He came again after His baptism, and he declares this in this passage: "I saw the Spirit descending from heaven like a dove, and It remained upon Him." So why did He come to John? He didn't come by chance, but went to him deliberately. The Evangelist says, "John sees Jesus coming to him." So why does He come? The reason is this: since John had baptized Him along with many others, someone might think He hurried to John for the same reason as everyone else—to confess sins and to wash in the river for repentance. He comes to give John an opportunity to correct this mistaken idea. By saying, "Behold the Lamb of God, who takes away the sin of the world," John removes all such suspicion. It is perfectly clear that One so pure that He can wash away the sins of others does not come to confess sins, but to give that remarkable herald an opportunity to reinforce what he had already said more clearly to those who had heard his earlier words, and to add more besides. The word "Behold" is used because many people had been searching for Him based on what had been said, and for a long time. For this reason, pointing Him out now that He was present, John said, "Behold, this is the One you've been seeking so long, this is the Lamb." He calls Him Lamb to remind the Jews of Isaiah's prophecy and of the symbolic lamb under Moses' law, so that he might better lead them from the symbol to the reality. That lamb of Moses did not immediately take away anyone's sin, but this One took away the sin of the whole world. When the world was in danger of perishing, He quickly delivered it from God's wrath.

And wherefore, says one, does Jesus now come to him? Why does he come not merely once, but this second time also? For Matthew says that His coming was necessary on account of Baptism: since Jesus adds, that thus it becomes us to fulfill all righteousness. Matthew 3:15 But John says that He came again after Baptism, and declares it in this place, for, I saw, says he, the Spirit descending from heaven like a dove, and It abode upon Him. Wherefore then did He come to John? For He came not casually, but went expressly to him. John, says the Evangelist, sees Jesus coming unto him. Then wherefore comes He? In order that since John had baptized Him with many (others), no one might suppose that He had hastened to John for the same reason as the rest to confess sins, and to wash in the river unto repentance. For this He comes, to give John an opportunity of setting this opinion right again, for by saying, Behold the Lamb of God, that takes away the sin of the world, he removes the whole suspicion. For very plain it is that One so pure as to be able to wash away the sins of others, does not come to confess sins, but to give opportunity to that marvelous herald to impress what he had said more definitely on those who had heard his former words, and to add others besides. The word Behold is used, because many had been seeking Him by reason of what had been said, and for a long time. For this cause, pointing Him out when present, he said, Behold, this is He so long sought, this is the Lamb. He calls Him Lamb, to remind the Jews of the prophecy of Isaiah, and of the shadow under the law of Moses, that he may the better lead them from the type to the reality. That Lamb of Moses took not at once away the sin of any one; but this took away the sin of all the world; for when it was in danger of perishing, He quickly delivered it from the wrath of God.

Do you see here how he also explains the word "before"? After calling Him the Lamb who takes away the sin of the world, he then says that He is preferred before me because He was before me. He is declaring that this "before" means taking upon Himself the sins of the world and baptizing with the Holy Spirit. My coming had no purpose beyond proclaiming the common Benefactor of the world and providing the baptism of water, but His purpose was to cleanse all people and give them the power of the Comforter. "He is preferred before me" means He has appeared brighter than I, because He was before me. Let those who have accepted the madness of Paul of Samosata be ashamed when they resist such a clear truth.

2. Do you see here also how he interprets the word before? For having called Him Lamb, and that He takes away the sin of the world, then he says that He is preferred before me, for He was before me; declaring that this is the before, the taking upon Him the sins of the world, and the baptizing with the Holy Ghost. For my coming had no farther object than to proclaim the common Benefactor of the world, and to afford the baptism of water; but His was to cleanse all men, and to give them the power of the Comforter. He is preferred before me, that is to say, has appeared brighter than I, because He was before me. Let those who have admitted the madness of Paul of Samosata be ashamed when they withstand so manifest a truth.

Here he makes his testimony free from suspicion by showing that it did not come from human friendship but was caused by divine revelation. "I knew Him not," he says. How then could you be a trustworthy witness? How can you teach others while you yourself are ignorant? He did not say "I know Him not," but "I knew Him not," so that in this way he would be shown most trustworthy. For why would he have shown favor to someone of whom he was ignorant?

Here he renders his testimony free from suspicion, by showing that it was not from human friendship, but had been caused by divine revelation. I knew Him not, he says. How then could you be a trustworthy witness? How shall you teach others, while you yourself art ignorant? He did not say I know Him not, but, I knew Him not; so that in this way he would be shown most trustworthy; for why should he have shown favor to one of whom he was ignorant?

But so that He might be revealed to Israel, this is why I came baptizing with water.

But that He should be made manifest unto Israel, therefore am I come baptizing with water.

He did not need baptism, nor did that washing have any other purpose than to prepare a way to faith in Christ for everyone else. For John did not say, "that I might cleanse those who are baptized," or "that I might deliver them from their sins," but "that He should be made manifest unto Israel." And why, tell me, could he not have preached and brought the crowds to Him without baptism? But in this way it would not have been easy at all. For they would not all have run together like this if the preaching had been without the baptism; they would not have learned His superiority through the comparison. For the crowd came together not to hear his words, but for what purpose? To be baptized, confessing their sins. But when they came, they were taught about the matters concerning Christ, and the difference of His baptism. Yet even John's baptism was of greater dignity than the Jewish one, and therefore everyone ran to it; yet even so it was imperfect.

He then did not need baptism, nor had that laver any other object than to prepare for all others a way to faith on Christ. For he did not say, that I might cleanse those who are baptized, or, that I might deliver them from their sins, but, that He should be made manifest unto lsrael. And why, tell me, could he not without baptism have preached and brought the multitudes to Him? But in this way it would not have been by any means easy. For they would not so all have run together, if the preaching had been without the baptism; they would not by the comparison have learned His superiority. For the multitude came together not to hear his words, but for what? To be baptized, confessing their sins. But when they came, they were taught the matters concerning Christ, and the difference of His baptism. Yet even this of John was of greater dignity than the Jewish, and therefore all ran to it; yet even so it was imperfect.

How then did you know Him? By the descent of the Spirit, he says. But again, in case anyone should suppose that he was in need of the Spirit as we are, hear how he removes the suspicion by showing that the descent of the Spirit was only to declare Christ. For having said, "And I knew Him not," he adds, "But 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 which baptizes with the Holy Ghost.'" John 1:33

How then did you know Him? By the descent of the Spirit, he says. But again, lest any one should suppose that he was in need of the Spirit as we are, hear how he removes the suspicion, by showing that the descent of the Spirit was only to declare Christ. For having said, And I knew Him not, he adds, But 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 which baptizes with the Holy Ghost. John 1:33

Do you see that this was the work of the Spirit—to point out Christ? John's testimony was indeed not to be suspected, but wanting to make it even more credible, he leads it up to God and the Holy Spirit. For when John had testified to something so great and wonderful, something bound to astonish all his hearers—that He alone took upon Himself the sins of the entire world, and that the greatness of the gift was sufficient for so great a ransom—afterwards he proves this claim. And the proof is that He is the Son of God, that He did not need baptism, and that the purpose of the Spirit's descent was only to make Him known. For it was not in John's power to give the Spirit, as those who were baptized by him show when they say, "We have not even heard whether there is a Holy Spirit" (Acts 19:2). In truth, Christ did not need baptism—neither John's nor any other—but rather baptism needed the power of Christ. For what was lacking was the crowning blessing of all: that the one who was baptized should be considered worthy of the Spirit. This free gift of the Spirit, then, He added when He came.

Do you see that this was the work of the Spirit, to point out Christ? The testimony of John was indeed not to be suspected, but wishing to make it yet more credible, he leads it up to God and the Holy Spirit. For when John had testified to a thing so great and wonderful, so fit to astonish all his hearers, that He alone took on Him the sins of all the world, and that the greatness of the gift sufficed for so great a ransom, afterwards he proves this assertion. And the proof is that He is the Son of God, and that He needed not baptism, and that the object of the descent of the Spirit was only to make Him known. For it was not in the power of John to give the Spirit, as those who were baptized by him show when they say, We have not so much as heard whether there be any Holy Ghost. Acts 19:2 In truth, Christ needed not baptism, neither his nor any other; but rather baptism needed the power of Christ. For that which was wanting was the crowning blessing of all, that he who was baptized should be deemed worthy of the Spirit; this free gift then of the Spirit He added when He came.

He repeatedly says "I knew Him not." Why does he do this? He was His relative according to the flesh. "Behold," the angel says, "your cousin Elisabeth has also received a son" (Luke 1:36). So that he might not appear to show Him favor because of their family relationship, he repeats "I knew Him not." This happened for good reason, since he had spent all his time in the wilderness away from his father's house.

He puts the I knew Him not repeatedly. On what account, and wherefore? He was His kinsman according to the flesh. Behold, says the angel, your cousin Elisabeth, she also has received a son. Luke 1:36 That therefore he might not seem to favor Him because of the relationship, he repeats the I knew Him not. And this happened with good reason; for he had passed all his time in the wilderness away from his father's house.

How then, if he did not know Him before the Spirit descended, and if he recognized Him for the first time at that moment, did he try to prevent Him before the baptism, saying, "I have need to be baptized by You, and You come to me?" This was proof that he knew Him very well. Yet he had not known Him before or for a long time, and with good reason. The marvels that took place when He was a child, such as the circumstances involving the Magi and similar events, had happened long before, while John himself was very young. Since much time had passed in the interval, He was naturally unknown to everyone. For if He had been known, John would not have said, "That He should be made manifest to Israel, therefore am I come baptizing."

How then, if he knew Him not before the descent of the Spirit, and if he then for the first time recognized Him, did he forbid Him before baptism, saying, I have need to be baptized by You, and You come to me? Matthew 3:14, since this was a proof that he knew Him very well. Yet he knew Him not before or for a long time, and with good cause; for the marvels which took place when He was a child, as the circumstances of the Magi and others the like, had happened long before, while John himself was very young, and since much time had elapsed in the interval, He was naturally unknown to all. For had He been known, John would not have said, That He should be made manifest to Israel, therefore am I come baptizing.

It's clear to us, then, that the miracles people claim belong to Christ's childhood are false and made up by certain people who put them forward. If He had begun doing miracles from an early age, John could not have been unaware of Him, and the crowds would not have needed someone to point Him out. But John says he came for this very purpose: so that Christ might be made known to Israel. This is why he said, "I have need to be baptized by You." Later, after gaining more exact knowledge of Him, he announced Him to the crowd, saying, "This is He of whom I said, 'After me comes a Man who is preferred before me.'" For He who sent me to baptize with water—and sent me for this very purpose, that He might be made known to Israel—Himself revealed Him even before the Spirit descended. That's why, even before He came, John said, "One comes after me who is preferred before me." He did not know Him before He came to the Jordan and baptized everyone, but when He was about to be baptized, then he knew Him. This came through the Father revealing Him to the prophet and the Spirit showing Him when He was being baptized to the Jews—for their sake the Spirit's descent actually took place. So that John's testimony might not be dismissed when he said that He existed before him, that He baptizes with the Spirit, and that He judges the world, the Father speaks a voice proclaiming the Son, and the Spirit descends, directing that voice to the head of Jesus. Since one was baptizing and the other receiving baptism, the Spirit comes to correct the idea that some people there might have formed—that the words were being spoken about John. So when he says "I knew Him not," he's speaking about the earlier time, not the period right before His baptism. Otherwise, how could he have stopped Him, saying, "I have need to be baptized by You"? How could he have said such things about Him?

3. Hence it remains clear to us, that the miracles which they say belong to Christ's childhood, are false, and the inventions of certain who bring them into notice. For if He had begun from His early age to work wonders, neither could John have been ignorant of Him, nor would the multitude have needed a teacher to make Him known. But now he says, that for this he has come, that He might be made manifest to Israel; and for this reason he said again, I have need to be baptized by You. Afterwards, as having gained more exact knowledge of Him, he proclaimed Him to the multitude, saying, This is He of whom I said, After me comes a Man which is preferred before me. For He who sent me to baptize with water, and sent me for this end, that He should be made manifest to Israel, Himself revealed Him even before the descent of the Spirit. Wherefore even before He came, John said, One comes after me who is preferred before me. He knew Him not before he came to Jordan and baptized all men, but when He was about to be baptized, then he knew Him; and this from the Father revealing Him to the Prophet, and the Spirit showing Him when He was being baptized to the Jews, for whose sake indeed the descent of the Spirit took place. For that the witness of John might not be despised who said, that He was before me, and that He baptizes with the Spirit, and that He judges the world, the Father utters a Voice proclaiming the Son, and the Spirit descends, directing that Voice to the Head of Jesus. For since one was baptizing, the other receiving baptism, the Spirit comes to correct the idea which some of those present might form, that the words were spoken of John. So that when he says, I knew Him not, he speaks of former time, not that near to His baptism. Otherwise how could he have forbidden Him, saying, I have need to be baptized by You? How could he have said such words concerning Him?

But someone asks, why then didn't the Jews believe? After all, it wasn't only John who saw the Spirit in the form of a dove. The answer is that even if they did see, such things require not only physical eyes but even more importantly the vision of understanding, to keep people from thinking the whole thing is just an empty illusion. For if when they saw Him performing miracles, touching with His own hands the sick and the dead, and bringing them back to life and health, they were so drunk with hatred that they claimed the opposite of what they saw, how could they overcome their unbelief just by seeing the Spirit descend? And some say that not all of them saw it, but only John and those among them who were more receptive. Because even though it might be possible with physical eyes to see the Spirit descending in the form of a dove, this doesn't necessarily mean the event had to be visible to everyone. For Zechariah saw many things in visible form, as did Daniel and Ezekiel, and no one else shared what they saw. Moses also saw many things that no one else has seen. Nor did all the disciples witness the Transfiguration on the mountain, nor did they all equally see Him at the time of the Resurrection. And Luke makes this clear when he says that He showed Himself to witnesses chosen beforehand by God. Acts 10:41

But, says one, how then did not the Jews believe? For it was not John only that saw the Spirit in the likeness of a dove. It was, because, even if they did see, such things require not only the eyes of the body, but more than these, the vision of the understanding, to prevent men from supposing the whole to be a vain illusion. For if when they saw Him working wonders, touching with His own hands the sick and the dead, and so bringing them back to life and health, they were so drunk with malice as to declare the contrary of what they saw; how could they shake off their unbelief by the descent of the Spirit only? And some say, that they did not all see it, but only John and those of them who were better disposed. Because even though it were possible with fleshly eyes to see the Spirit descending as in the likeness of a dove, still not for this was it absolutely necessary that the circumstance should be visible to all. For Zacharias saw many things in a sensible form, as did Daniel and Ezekiel, and had none to share in what they saw; Moses also saw many things such as none other has seen; nor did all the disciples enjoy the view of the Transfiguration on the mount, nor did they all alike behold Him at the time of the Resurrection. And this Luke plainly shows, when he says, that He showed Himself to witnesses chosen before of God. Acts 10:41

And I saw, and bore witness that this is the Son of God.

And I saw, and bare record that this is the Son of God.

Where did he testify that this is the Son of God? He did call Him the Lamb, and said that He would baptize with the Spirit, but nowhere did he call Him the Son of God. But the other Evangelists do not record that he said anything after the baptism. Instead, having been silent about the time in between, they mention the miracles of Christ that were done after John's imprisonment, from which we may reasonably conclude that these and many others are omitted. And our Evangelist himself has made this clear at the end of his account. For they were so far from inventing anything great concerning Him that the things which seem to bring reproach, these they have all with one voice and with complete accuracy recorded, and you will not find one of them leaving out any such circumstance. But as for the miracles, some have left part of them for the others to relate, and all have passed over part of them in silence.

Where did he bear record that this is the Son of God? he called Him indeed Lamb, and said that He should baptize with the Spirit, but nowhere did he say of Him, Son of God. But the other Evangelists do not write that He said anything after the baptism, but having been silent as to the time intervening, they mention the miracles of Christ which were done after John's captivity, whence we may reasonably conjecture that these and many others are omitted. And this our Evangelist himself has declared, at the end of his narrative. For they were so far from inventing anything great concerning Him, that the things which seem to bring reproach, these they have all with one voice and with all exactness set down, and you will not find one of them omitting one of such circumstances; but of the miracles, part some have left for the others to relate, part all have passed over in silence.

I don't say this without reason, but to answer the shamelessness of unbelievers. For this is sufficient proof of their truth-loving character, and that they say nothing out of favoritism. And in this way as well as others you may arm yourselves for debate with them. But pay attention. It would be strange if the physician, or the shoemaker, or the weaver—in short, all craftsmen—should each be able to argue correctly for his own craft, but that one who calls himself a Christian should not be able to give a reason for his own faith. Yet those things, if neglected, bring only loss to people's property, while these things, if neglected, destroy our very souls. Yet such is our miserable condition, that we give all our attention to the former, while the things that are necessary and that are the foundation of our salvation, as though they were of little value, we despise.

I say not this without cause, but to answer the shamelessness of the heathen. For this is a sufficient proof of their truth-loving disposition, and that they say nothing for favor. And thus as well as in other ways you may arm yourselves for trial of argument with them. But take heed. Strange were it that the physician, or the shoemaker, or the weaver, in short all artists, should be able each to contend correctly for his own art, but that one calling himself Christian should not be able to give a reason for his own faith; yet those things if overlooked bring only loss to men's property, these if neglected destroy our very souls. Yet such is our wretched disposition, that we give all our care to the former, and the things which are necessary, and which are the groundwork of our salvation, as though of little worth, we despise.

This is what prevents the pagans from quickly ridiculing their own error. For when they, though established in a lie, use every means to conceal the shameful nature of their beliefs, while we, the servants of the truth, cannot even open our mouths, how can they help condemning the great weakness of our teaching? How can they help suspecting our religion to be fraud and foolishness? How will they not blaspheme Christ as a deceiver and a cheat, who used the foolishness of the masses to advance his fraud? And we are to blame for this blasphemy, because we will not be diligent in arguments for godliness, but consider these things unnecessary, and care only for earthly matters. Someone who admires a dancer or a chariot racer, or one who fights with wild beasts, uses every effort and strategy not to lose in any disputes concerning him, and they string together long praises as they compose their defense against those who criticize them, and throw countless insults at their opponents. But when arguments for Christianity are brought forward, they all hang their heads, and scratch themselves, and yawn, and eventually leave as objects of contempt.

4. That it is which prevents the heathen from quickly deriding his own error. For when they, though established in a lie, use every means to conceal the shamefulness of their opinions, while we, the servants of the truth, cannot even open our mouths, how can they help condemning the great weakness of our doctrine? How can they help suspecting our religion to be fraud and folly? How shall they not blaspheme Christ as a deceiver, and a cheat, who used the folly of the many to further his fraud? And we are to blame for this blasphemy, because we will not be wakeful in arguments for godliness, but deem these things superfluous, and care only for the things of earth. He who admires a dancer or a charioteer, or one who contends with beasts, uses every exertion and contrivance not to come off worst in any disputes concerning him, and they string together long panegyrics, as they compose their defense against those who find fault with them, and cast sneers without number at their opponents: but when arguments for Christianity are proposed, they all hang their heads, and scratch themselves, and gape, and retire at length the objects of contempt.

Doesn't this deserve severe anger, when Christ is shown to be less honorable in your eyes than a dancer? You have invented countless defenses for what they have done, though their actions are more disgraceful than anything, but you cannot even bring yourself to think about or care at all about the miracles of Christ, even though they have drawn the whole world to Him. We believe in the Father, and the Son, and the Holy Ghost, in the Resurrection of bodies, and in Life everlasting. If now any heathen says, What is this Father, what this Son, what this Holy Ghost? How can you who say that there are three Gods accuse us of having many Gods? What will you say? What will you answer? How will you fight back against these arguments? But what if, when you are silent, the unbeliever should ask this other question and say, What exactly is resurrection? Shall we rise again in this body? Or in another one, different from this? If in this one, why does it need to be dissolved? What will you answer? And what if he says, Why did Christ come now and not in ancient times? Has it only now seemed good to Him to care for mankind, and did He ignore us during all the years that have passed? Or if he asks other questions besides, more than these? For I must not raise many questions and stay silent about the answers to them, or I will harm the simpler people among you. What has already been said is enough to shake you out of your sleep. So then, if they ask these questions, and you absolutely cannot even bear to listen to the words, will we, tell me, suffer only a light punishment, when we have been the cause of such error to those who sit in darkness? I wanted, if you had enough time, to bring before you the entire book of a certain impure heathen philosopher written against us, and that of another from an earlier time, so that at least I might wake you up and lead you away from your extreme laziness. For if they were wide awake so they could say these things against us, what pardon can we deserve if we do not even know how to fight back against the attacks made on us? For what purpose have we been brought forward? Do you not hear the Apostle say, Be ready to give an answer to every man that asks you a reason of the hope that is in you? And Paul exhorts in the same way, saying, Let the word of Christ dwell in you richly. What do those who are lazier than drones say in reply to this? Blessed is every simple soul, and, he that walks simply walks surely. For this is the cause of all kinds of evil, that most people do not know how to apply even the testimony of the Scriptures correctly. So in this passage, the writer does not mean by simple the man who is foolish or who knows nothing, but the one who is free from wickedness, who does no evil, who is wise. If it were not so, it would have been pointless to say, Be wise as serpents, and harmless as doves. But why should I mention these things, when the discussion is completely out of place? For besides the things already mentioned, other matters are not right with us, those concerning our life and conduct. We are in every way wretched and ridiculous, always ready to find fault with each other, but slow to correct in ourselves the things for which we blame and accuse our neighbor. Therefore I urge you that now at least we pay attention to ourselves, and do not stop at finding fault (this is not enough to appease God), but that we show a change in every way that is most excellent, so that having lived here for the glory of God, we may enjoy the glory to come. May it happen that we all attain this, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

Must not this deserve excessive wrath, when Christ is shown to be less honorable in your estimation than a dancer? Since you have contrived ten thousand defenses for the things they have done, though more disgraceful than any, but of the miracles of Christ, though they have drawn to Him the world, you cannot bear even to think or care at all. We believe in the Father, and the Son, and the Holy Ghost, in the Resurrection of bodies, and in Life everlasting. If now any heathen say, What is this Father, what this Son, what this Holy Ghost? How do you who say that there are three Gods, charge us with having many Gods? What will you say? What will you answer? How will you repel the attack of these arguments? But what if when you are silent, the unbeliever should again propose this other question, and ask, What in a word is resurrection? Shall we rise again in this body? Or in another, different from this? If in this, what need that it be dissolved? What will you answer? And what, if he say, Why did Christ come now and not in old time? Has it seemed good to Him now to care for men, and did He despise us during all the years that are past? Or if he ask other questions besides, more than these? For I must not propose many questions, and be silent as to the answers to them, lest, in so doing, I harm the simpler among you. What has been already said is sufficient to shake off your slumbers. Well then, if they ask these questions, and you absolutely cannot even listen to the words, shall we, tell me, suffer trifling punishment only, when we have been the cause of such error to those who sit in darkness? I wished, if you had sufficient leisure, to bring before you all the book of a certain impure heathen philosopher written against us, and that of another of earlier date, that so at least I might have roused you, and led you away from your exceeding slothfulness. For if they were wakeful that they might say these things against us, what pardon can we deserve, if we do not even know how to repel the attacks made upon us? For what purpose have we been brought forward? Do you not hear the Apostle say, Be ready to give an answer to every man that asks you a reason of the hope that is in you? 1 Peter 3:15 And Paul exhorts in like manner, saying, Let the word of Christ dwell in you richly. Colossians 3:16 What do they who are more slothful than drones reply to this? Blessed is every simple soul, and, he that walks simply walks surely. Proverbs 10:8 For this is the cause of all sorts of evil, that the many do not know how to apply rightly even the testimony of the Scriptures. Thus in this place, the writer does not mean (by simple) the man who is foolish, or who knows nothing, but him who is free from wickedness, who is no evil-doer, who is wise. If it were not so, it would have been useless to say, Be wise as serpents, and harmless as doves. Matthew 10:16 But why should I name these things, when the discourse comes in quite out of place? For besides the things already mentioned, other matters are not right with us, those, I mean, which concern our life and conversation. We are in every way wretched and ridiculous, ever ready to find fault with each other, but slow to correct in ourselves things for which we blame and accuse our neighbor. Wherefore I exhort you, that now at least we attend to ourselves, and stop not at the finding fault, (this is not enough to appease God;) but that we show forth a change in every way most excellent, in order that having lived here to the glory of God, we may enjoy the glory to come; which may it come to pass that we will all attain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.