Commentary on the Gospel of John — Book VI

You are of your father the devil, and you will carry out the desires of your father. He was a murderer from the beginning and did not remain in the truth, because there is no truth in him.

44 Ye are of your father the devil and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth because there is no truth in him.

Having reasonably led them away from their kinship with Abraham and convicted them of being unlike him in their conduct, and of being far removed from godliness toward God Himself, and having also explained why they are unable to obey His word, He again shows who can more fittingly and properly be called their father. "You therefore," He says, "are of your father the devil," whom He says was also a murderer in the beginning and does not abide in the truth and is a liar; and that his father was a liar, whom He clearly defined in what follows. For the very force of these brief words contains much obscurity and especially needs careful examination. For the teaching about this is deep, and I think not clear to most people. As for the meaning that can readily be grasped, it assigns to the Jews no other father than Satan who fell from heaven. But what is stated next about the father assigned to them—that he is a liar just as his father also was—troubles us, or rather compels us to considerable fresh doubt. For whom (if we think reasonably) can we imagine to have been father to the devil, or who else before him fell to whom the one who comes after can be compared in likeness and manner? For no one will show us such a statement in the holy and Divine Scriptures; and what is not told in the divinely-inspired Scriptures is in no way to be received as truth. For every spirit that is counted among devils as a child of the devil is called Satan according to what our Savior Christ said: "If Satan casts out Satan, he is divided against himself." Yet we have heard of one surpassing the rest and above them, the one to whom the Prophet Ezekiel said somewhere, "You are the seal of likeness and crown of beauty begotten in the delight of the Paradise of God; you put on every precious stone." Who else then shall we blamelessly suppose existed, after whom this one was formed, in likeness I mean with regard to vice? For some of the earlier commentators, citing what is now before us, say that that ancient Satan who is understood to be the chief of all the other devils was bound by the Might of God and cast into Tartarus itself to pay the penalty there for what he had done in outrage against God, and that some other appeared after him, falling nothing short of the abominations of his father, and they affirmed that it was of him that the Savior says he was a murderer from the beginning and that he is a liar, as his father.²¹¹

Having with reason led them off from their kindred with Abraham and convicted them of having unlikeness to him in their manners, and of being far removed from piety toward God Himself, and yet moreover having explained the reason of their not being able to be obedient to His speech, He again shews who will rather be more fittingly and properly termed their father. Ye therefore, He says, are of your father the devil, whom He says was also a murderer in the beginning and that he abides not in the truth and is a liar; and that his father was a liar, whom in what follows He defined clearly who he is: for the mighty force itself in their brevity of the words before us has much obscurity and specially needs accurate scrutiny. For deep is the discourse about this, and not clear I ween to the many. For as to the meaning which can readily be got, it allots to the Jews no other father than Satan who fell from heaven. But that which is put next about the father allotted them, that he is a liar just as his father also, troubles us, yea rather compels us to fresh doubt not a little. For whom (if we think reasonably) can we imagine to have been father to the devil, or what other before him fell to whom he that comes after can be compared in likeness and manner? for no one will shew us such a reading as this in the holy and Divine Scriptures; and in no wise is that to be received as truth which is not told in the Divinely-inspired Scriptures. For every spirit that is reckoned among devils as a child of the devil is called Satan according to what is said by our Saviour Christ, If then Satan cast out Satan, he is divided against himself: yet have we heard of one surpassing the rest and above them, him to whom it is somewhere said by the Prophet Ezekiel, Thou art the seal of likeness and crown of beauty begotten in the delight of the Paradise of God, every precious stone hast: thou put on. Whom else then shall we unblamed suppose existed, after whom this one was formed, in likeness I mean as to vice? for some of the elder expositors, citing what is now before us, say that that ancient Satan who is conceived of as being the chief of all the other devils was bound by the Might of God and cast into Tartarus itself there to pay the penalty of what he had done in outrage against God, and that some other appeared after him, coming nothing short of the abominations of his father, and they affirmed that of him it was that the Saviour says that he was a murderer from the beginning and that he is a liar, as his father.²¹¹

But unless we had thought carefully about this, we would have reasonably accepted it right away. However, one thing above all prevents us from approving it without careful consideration. For at the time of the Savior's coming, the devil's tyranny was beginning to fall, and the wicked and unclean spirits were being sent out into the deep. And indeed the devils would come and openly beg Him not to command them to go out into the deep. And we remember that they cried out loudly about this, saying, "Leave us alone, what do we have to do with You, Jesus of Nazareth? We know who You are, the Holy One of God. Have You come here to torment us before the time?" For they themselves knew very well that our Lord Jesus Christ, having come among us, would destroy them and trouble them in many ways, having found much discussion about Him among those in Israel. Yet they complained as though He had not come at the right time, in this too acting tyrannically and wrongly accusing the time of His coming. But they say "before the time," as though they were not tormented at any other time, but were expecting one time, the time of His coming, when they would certainly undergo what they were expecting. And to this we say further: If, being bound according to their argument, someone else deceived Adam and still does not stop the madness he is accused of, the first one will be completely blameless regarding us, and this explanation will free him from all blame. He has neither killed anyone, nor deceived, nor lied, nor will it be justly said to him by God, "As a garment stained with blood shall not be clean, so neither shall you be clean, because you destroyed My land and killed My people." If therefore we grant that the one they call the first has no share at all in the evil deeds listed above, whom shall we decide that the second one after him imitated, or after whom was the one formed who surpassed his leader in wickedness and bore a deeper imprint of that one's villainy?

But unless we had much considered it in our minds, we should with reason have readily accepted this, but now this one thing above all suffers us not to approve inconsiderately. For at the time of the Saviour's Advent, the tyranny of the devil was receiving the beginning of its fall and the wicked and unclean spirits were being sent forth into the deep. And verily the devils would come and openly beg Him, that He would not command them to go forth into the deep. And we remember that they made a great outcry about this, saying, Let us alone, what have we to do with Thee, Thou Jesus of Nazareth? we know Thee Who Thou art, The Holy One of God, art Thou come hither to torment us before the time? For that our Lord Jesus Christ having come among us would waste them away and manifoldly vex them, they themselves too knew full well, finding much talk of Him among those in Israel, yet found fault as though He had come not in His season, in this too acting tyrannically and perversely accusing the time of the Advent. But they say before the time, as though in no wise tormented in any other time, but looking for one, the time of the Advent, in which they were unquestionably to undergo what they are expecting. And to this we say besides, If, he being bound according to their distinction, some other deceived Adam, and does not yet cease from the madness whereof he is accused, the first one will be wholly blameless as regards us, and this account will free him from all blame, and neither hath he slain any, nor deceived nor lied, nor yet will it be justly said to him by God, As raiment stained in blood shall not be clean, so neither shalt thou be clean, because thou destroyedst My land and slewest My people. If therefore we grant that that he whom they say is the first is wholly without any share in the above enumerated evil deeds, whom shall we decide that the second after him imitated, or after whom was he formed who surpassed in wickedness his leader, and had the deeper impress of that one's villainy?

I suppose it would not be unreasonable for us to work through fuller proofs while investigating this matter, but we think it is unnecessary to expend too much effort on what is not needed. Therefore, we will move on to another idea and carefully examine who it was that Christ assigned to the Jews as their father of similar character and disposition, so that an evil spirit—that prince of evil, namely Satan—might reasonably be enrolled as his father. Christ therefore traces them back to Cain, who was the first of all people to refuse to love the One who corrected him through reproofs. Cain was established as the beginning of envy, murder, craft, lying, and deceit, second only to that Satan whose son he is rightly said to be, since he receives in himself the complete impress of that one's wickedness. For just as God is the Father of every holy and righteous person, being Himself the beginning of the holiness and righteousness of all, in the same way I believe Satan may reasonably be called the father of every wicked person, himself being the author of all wickedness. But since we have said that Cain was given to the Jews as their father, and to Cain in turn Satan, let us follow through on our own words and clearly show that Satan first of all raised his neck against God's reproofs, then both deceived and lied, and finally through envy committed murder. Having shown that Cain was of similar character and disposition to him, we will in the third place bring our argument down to the Jews, who possess completely the image of the wickedness that is in him.

And it were I suppose not unreasonable that we searching out this matter should go through fuller proofs, but we think it superfluous to put forth too much energy for what needs not: we will therefore go on to another thought and accurately search who it was that Christ allotted to the Jews as their father of like manner and disposition, so that for his father might reasonably be enrolled an evil spirit, that prince of evil, i. e. Satan. He brings them up therefore to Cain who first of all men loved not Him who chastised him by reproofs, but was set forth as the beginning of envy and murder and craft and lying and deceit, next to that Satan whose son he is rightly said to be, inasmuch as he receives in himself the whole impress of that one's wickedness. For as God is the Father of every holy and righteous person, being Himself the beginning of the holiness and righteousness of all:—-in the same way I deem will Satan be reasonably styled father of every wicked person, himself being the author of all wickedness. But since we have said that Cain was given to the Jews as their father, to Cain again Satan, come let us following out our own words clearly shew that Satan first of all reared his neck at God's reproofs, then both deceived and lied and lastly through envy committed murder: and having shewn that Cain was of like manner and disposition with him, we in the third place bring down our argument to the Jews who possess complete the image of the wickedness that is in him.

Satan therefore despised his own principality and greatly desired what was above his own nature. By not keeping within the limits of his position, he was brought down and fell, and was thereby convicted by God and taught the measure of his nature. But gaining nothing from this because of his evil intention, he grew sick with a worse disease. He had no intention of correcting his own disposition but was determined to remain in stubborn wickedness. But when the first man was formed by God, according to the book of Moses, and was in Paradise still keeping the commandment given to him—I mean the one about the Tree—Satan was first inflamed with envy. Since his transgression and disobedience were condemned by the first-created humans while they were still keeping the commandment given to them, he was eager to draw them into disobedience through many cunning deceits. Knowing they would waste away if they disregarded the commands of the Great King, he persuaded them to do this, bringing the greatest evils upon those who had done him no harm. That the transgression of Adam and the death that came through it were works of devilish deceit and envy, the very nature of the matter itself will teach us, and the saying of the all-wise Solomon will make this clear to us when he speaks as follows: God made not death, but through envy of the devil came death into the world.

Satan therefore despising his own principality and greatly longing after what was above his own nature, and not keeping the limit of his position, was borne down and fell, thereby convicted by God and taught the measure of his nature. But nothing profited thereby by reason of his ill counsel, he sickened of a worse disease, by no means looking to the duty of amending his own disposition, but minded to abide in steadfast perversity. But when the first man was formed by God, according to the book of Moses, and was in Paradise, yet keeping the commandment given him, that I mean about the Tree, Satan was first kindled to envy, and in that his transgression and disobedience were blamed by the first-created, while they were as yet keeping the commandment given them, he was eager by much-intriguing deceits to draw them away unto disobedience. And knowing that they would waste away if they made light of the commands of the Great King, he persuades them to do this, encompassing with the uttermost ills those who had nothing injured him. For that a deed of devilish deceit and envy was the transgression in Adam and the death that through it sprang upon him, the very nature of the thing will itself teach us, and the saying of the all-wise Solomon will make clear to us speaking on this wise, God made not death, but through envy of the devil came death into the world.

Here is the rewritten paragraph:

This, then, is his role. Let Cain now come before us and stand in our presence. He was Adam's firstborn, a farmer by trade, and after him came Abel, who was a shepherd of sheep. Since the law of nature called them to offer sacrifice to God, implanting knowledge of the Creator without teaching (for all good things have been sown and poured into our nature by God), Cain offered some of the fruit of the ground, as it is written, while Abel also brought some of the firstborn of his flock and their fat. God looked favorably on Abel and his gifts, but He did not look favorably on Cain and his offerings. Cain became very upset and his face fell. The Lord God said to Cain, "Why are you upset and why has your face fallen? If you offered well but did not divide correctly, did you not sin? Be quiet." Then to Abel: "He shall turn to you and you shall rule over him." Therefore Cain was blamed for not dividing his offering correctly, while Abel was rightly deemed worthy of praise and honor, which became food for Cain's envy. He was angered by the correcting reproofs, just as Satan was, and then, swelling with unrighteous envy, as we said, he pursued his brother with deceit, already planning the unholy murder. For it says that Cain said to Abel his brother, "Let us go over to another field better than this," and inviting him as if to enjoyment and fresh grass, while Abel was completely unsuspecting, he savagely murdered him and was the first to lay someone dead on the ground, thinking (it seems) that he would surely win all admiration, having no one left to surpass him. After killing him, he told a lie. When God asked, "Where is Abel your brother?" he said, "I do not know," and out of his extreme foolishness added in anger, "Am I my brother's keeper?" For it says that he practically said this: "You who crowned him unjustly, what good did You, his Keeper, do for him?" You see clearly, then, that the complete likeness of the devil's wickedness was accurately finished in him, and the pattern of his character was molded in an equal and similar fashion.

Herein then is his part, let now Cain come in to us and stand before us. For he was the first-born of Adam, an husbandman by occupation, and next after him came Abel, but he was a shepherd of sheep. But since the law of nature called them to offer sacrifice to God, implanting untaught the knowledge of the Creator (for all good things have been sown and infused in our nature by God): Cain offered of the fruit of the ground, as it is written, but Abel, he also brought of the firstlings of his flock and of the fat thereof; and God had respect unto Abel and to his gifts but unto Cain and to his offerings He had not respect. And Cain was very vexed and his countenance fell. And the Lord God said unto Cain, Why wert thou vexed and why did thy countenance fall? If thou offeredst well but dividedst not aright, didst thou not sin? be still. Then to Abel, Unto thee shall be his resort and thou shalt rule over him. Therefore Cain was blamed for dividing not aright his offering, Abel was rightly deemed worthy of praise and honour, which was to Cain food of envy. For he was exasperated at the correcting reproofs, just as Satan was, then swelling with unrighteous envy, as we said, he goes after his brother in guile, already devising the unholy murder. For, it says, Cain said to Abel his brother, Let us go over unto another field better than this, and inviting as though to enjoyment and tender grass him who was utterly unconscious, he savagely murdered him, and first of all laid him dead on the ground, thinking (it seems) that he would surely win all wonder, having no longer any to surpass him. And having slain him, he told a lie; for when God says. Where is Abel thy brother? he says, I know not, and out of his exceeding folly added in heat, Am I my brother's keeper? For it says that he well-nigh said thus, Thou who crownedst him unjustly what good didst Thou, his Keeper, do him? Thou seest then and that clearly that the whole likeness of the devil's wickedness was accurately finished in him, and the conformation of his manners moulded after an equal and like fashion.

Let our discussion therefore proceed to the impiety of the Jews, and clothing them with the likeness of Cain's villainy, let us show that they attempted against Christ the same things he did against Abel, so that he may rightly and fittingly be called their father. Therefore Cain was the firstborn, as we have said, and Israel was again the firstborn among the children of God by adoption, as was said to Moses: Israel is My firstborn. And Cain brought an offering to God from the produce of the ground, but God did not regard his offerings, as it is written. For Israel's worship under the law was more earthly, as has been said, consisting of bulls and sheep and fruits of the earth, and God does not accept this. For He says, To what purpose does incense come to Me from Sheba and cinnamon from a far country? And through the voice of Isaiah He openly cries out, Who required this at your hand? After Cain came the righteous Abel to sacrifice from the sheep. For after the service according to the law, and at the fulfillment of the Prophets, came Christ the truly Righteous, bringing not fruits of the earth as a sacrifice to God the Father, but offering Himself as an immaculate Victim for an odor of a sweet smell for the life and salvation of all. For God the Father, dismissing the worship under the Law as more earthly, regarded the sacrifice of our Savior Christ with favor. The phrase "had respect to" means "Delighted in." What followed? Cain was rebuked for not dividing correctly, and when blamed he became sick with envy and rushed headlong into murder. And God was admonishing the people of the Jews through His Son, asking better offerings from them, commanding them to transform the worship according to the Law into spiritual fruit-bearing, and urging them to change the Letter into truth. But when reproved they grew angry and were struck with their ancestral envy, and they unrighteously plotted murder against our Savior Christ. Cain deceived Abel, and taking him into the field displayed him dead. The Jews likewise, as far as they were able, deceived Christ, sending the traitor in the guise of a friend, who came to Him to betray Him and saluted Him deceitfully saying, Hail Master. And they too took Him into the plain—that is, they destroyed Him outside the gate. For Christ suffered outside the gate because of us and for us. You see then how they are found to be in no way like Abraham or those who were really of him, but bear the image of their own fitting and true father, and being madly sick with wickedness conformed and akin to his, they rightly hear, "Ye are of your father the devil and the lusts of your father ye will do; he was a murderer from the beginning and abode not in the truth because there is no truth in him; when he speaketh a lie, he speaketh of his own, for he is a liar just as was his father. And I, because I tell you the truth, ye believe Me not." The aim of the discourse points to the father of the Jews who was brought forward and exhibited—I mean Cain—but it extends more generally. For He does not limit the force of what He says to that man's life alone, but applies it broadly to everyone who is like him, assigning what is said of one individual to everyone who resembles him. For when Cain or any other liar like him utters a lie, he utters it as from his own family. For having learned what he has from his rulers and from the one who gave him the beginning of wickedness, he makes the lie his own as some natural possession and imitates his own father, for he utters a lie. Therefore, since he had for his father one who delighted in lies, he is led on as if by natural laws to the baseness of his grandfather and father, and shows forth their villainy in himself, and making the depravity of his ancestors the very clearest image of his own character and ways, he surely boasts of his own evil.

Let our discourse therefore go forward to the impiety of the Jews, and putting around them the likeness of Cain's villainy, let us shew that they essayed those things against Christ, which he did against Abel, that rightly and fitly he may be termed their father. Therefore first-born was Cain, as we have said, first-born again among the children of God by adoption was Israel, as was said to Moses, Israel is My first-born. And he hath brought of the produce of the ground an offering unto God, but to his offerings He had not respect, as it is written. For more earthly was Israel's worship of the law, as has been said, by bullocks and sheep and fruits of the earth, nor does God accept this. For to what purpose, He saith, cometh there to Me incense from Sheba and cinnamon from a far country? and by the voice of Isaiah too He openly crieth, Who required this at your hand? After Cain cometh the righteous Abel to sacrifice of the sheep. For after the service according to the law, and at the consummation of the Prophets came Christ the verily Righteous, bringing not fruits of the earth for a sacrifice to God the Father, but for the life and salvation of all offering to Him Himself as an immaculate Victim for an odour of a sweet smell. For God the Father dismissing as more earthly the worship after the Law, had respect to the sacrifice of our Saviour Christ. The word, had respect to means Delighted in. What followed? Cain was rebuked for not dividing aright, and when blamed was sick of envy, and hastens headstrong unto murder. And God was admonishing in His Son the people of the Jews, was asking of them better things for offering, bidding them transform the worship according to the Law unto spiritual fruit-bearing, and urging them to transfashion the Letter unto truth: but they reproved are angry, and are smitten with the paternal envy, and unrighteously plot murder against our Saviour Christ. Cain deceived Abel, and taking him into the field displayed him dead: the Jews likewise as far as in them lay deceived Christ, sending the traitor in the guise of a friend, who coming to Him to betray Him saluted Him deceitfully saying, Hail Master. And they too took Him into the plain, i. e., they destroyed Him without the gate. For without the gate did Christ suffer because of us and for us. Thou seest then how they are found to be in no way like Abraham or those who were really of him, but bear the image of their own fitly and really belonging father, and madly sick with wickedness conformed and akin to his, they rightly hear, ye are of your father the devil and the lusts of your father ye will do; he was a murderer from the beginning and abode not in the truth because there is no truth in, him; when he speaketh a lie, he speaketh of his own, for he is a liar just as was his father. And I, because I tell you the truth, ye believe Me not. The aim of the discourse looks to the father of the Jews who was brought forward and exhibited, I mean Cain, but it spreads out more generally. For not at that man's life does He bound the force of what He says, but puts it round about every one who is like him, allotting what is said of one individually to every one who is like him. For when (He says) Cain or other liar like him utters a lie, he utters it as of his own kin. For learning what he has from his rulers and him who hath given him the beginning of wickedness, he making the lie his own as some natural acquisition imitates his own father, for he utters a lie. Wherefore (He saith) since he had for his father one who delighted in lies, he is led on as by natural laws to the ignobility of his grandfather and father and shews forth in himself their villainy, and making the depravity of his ancestors the very clearest image of his own manners and ways, surely brags of his own ill.

Since this is indeed the case, and the wickedness of elders is stamped upon those who share their character—causing them to be called their children—what prevents you from believing me even when I tell you the truth: that I have certainly come from a true Father and, as I said before, proceeded forth from God and have come? For if a person tells lies because he has a liar for a father and speaks them as coming from his own family, how can it not be necessary that I too, speaking the truth, must be understood to have been truly begotten of a true Father and not, as you blasphemously supposed, from someone earthly who came from fornication and unlawful union?

Since then this is even so and the wickedness of elders engraven on those of like manners with themselves, causes them to be styled their children, what is it that hinders you from believing Me even when I tell you the truth, that I of a surety am sprung of a True Father, and (as I said before) I proceeded forth from God and am come? For if a person tells lies because he has a liar for his father and utters them thence as from his own kindred, how is it not of necessity that I too speaking the truth must be conceived to have been surely begotten of a True Father and not (as YE blasphemously surmised) from one of the earth who was of fornication and unlawful union?

Such words, then, the Lord addressed to the Jews. But we must understand that in the case of human beings or rational spirits, the kinship they may have with one another and with the father of all wickedness, the devil, is seen in their manners and habits. In regard to the Only-Begotten, this is understood only as a representation of what is before us, for by Him the relationship is depicted fully and precisely, since His kinship with the Father is Natural and Essential. For being truly from Him, possessing all that is His with Natural Property and the highest degree of likeness in all things, He is seen as the Form and Image and Impress of the One Who begot Him. Therefore, since the Father is True, He who is from Him—that is, the Christ—is certainly Truth as well.²²

Such words then will the Lord have used to the Jews. But we must know that in respect of men or of rational spirits in manners and habits is seen the kinness which they may have one to another [and] to the father of all wickedness the devil: in regard of the Only-Begotten this is taken only as an image of this which is before us: for by Him it [i. e., the relationship] is full exactly limned, for His Connaturalness with the Father is Natural and Essential. For being of Him in truth, possessing all that is His with Natural Property and the acme of likeness in ail things, He is seen the Form and Image and Impress of Him Who begat Him. Since therefore the Father is True, Truth of a surety is He too That is of Him, i. e., the Christ.²²

The question is not that of someone who expects to be convicted, but rather of One who removes and completely denies the possibility that the Very God who shone forth from God could fall into sin, for Christ committed no sin. For all sin originates from turning aside from what is better to what is not so, and occurs in those whose physis (nature) is capable of turning and who are susceptible to change toward what they should not be. For how can someone be conceived to sin at all who knows no turning and is not susceptible to change to anything that is not fitting, but rather is steadfast in His own innate Good, and that not from another but from Himself? The Lord then asks the Jews if they can convict Him of sin at all. And the word used for this applies to every transgression universally, but connecting it properly with what is before us, we say that He does not presently ask about every sin and do this as though fearing to be convicted, but we understand it this way: since He was always zealous to expose the sin of the Jews, He would not have endured through this question to provoke them to accuse Him again of those things they previously said, "For a good work we do not stone You but for blasphemy, and because You, being a Man, make Yourself God," and in addition they would bring forward the breaking of the sabbath, regarding which He was judged to have greatly transgressed. By sin therefore He presently means falsehood. For if, He says, I am never yet convicted of being untrue, why are you minded to disbelieve Me who always speak the truth, and tell you with certainty that I am sprung from the Very Father and know no falsehood? Therefore give faith unhesitatingly to hold that I am surely True when I say of Myself, "I proceeded forth from God and have come," and of you that your father is the devil, for you lie and desire to kill just as he does. But He convicts them profitably of desiring to kill Him, thereby cutting short their attempts. For sin exposed often feels shame, and in a way withdraws, finding no way of going forward and persisting, but if it thinks it lies hidden, it is all the more emboldened and with unchecked momentum creeps on to the basest completion.

The question is not that of one who looketh to be convicted, but rather of One Who takes away and utterly denies the possibility of Very God Who beamed forth of God, falling into sin: for Christ did no sin. For all sin takes its rise from the turning aside from the better unto that which is not so, and is produced in those whose nature it is to turn and who are recipient of change unto what they ought not. For how will he be conceived to even sin who knows no turning nor is recipient of change to ought that is not convenient, but rather is steadfast in His own innate Good, and that not from another but from Himself? The Lord then enquires of the Jews if they can at all convict Him of sin. And the word used for this will go through every transgression universally: but connecting it fitly with what is before us, we say that He does not at present ask it of every sin and do this as fearing to be convicted, but we consider it in this way, that since He was ever zealous to shame the sin of the Jews, He would not have endured by this question to incite them to again accuse Him of those things of which they before said, For a good work we stone Thee not but for blasphemy, and because Thou, being a Man, makest Thyself God: and besides that they should bring forward the breach of the sabbath in regard to which He was judged to have exceedingly transgressed. By sin therefore He at present means falsehood. For if (He says) I am never yet convicted of being untrue, why are ye minded to disbelieve Me who ever speak the truth, and tell you of a surety that I am sprung of the Very Father and know not falsehood? Give therefore give to faith unhesitatingly to hold that I am surely True when I say of Myself, I proceeded forth from God and am come, of you that your father is the devil, for ye lie and desire to kill just as he doth. But He convicts them profitably of desiring to kill Him, cutting short thereby their attempts. For sin exposed often blushes, and after a sort withdraws, finding no way of going forward and persisting: but if it think that it lies hid, it is ever the more lifted up and with unchecked impetus creeps on to basest consummation.

He often repeats the same words when He sees that they understand nothing, for this too is most fitting for teachers: not to shrink from presenting the instruction many times over when it was not understood at first, so that it may be fixed in the souls of the hearers. When therefore the liar (He says) speaks a lie, he speaks from his own nature, for he is a liar just as his father is: why do you, reasoning and acting in ways that do not conform to what I say, not believe Me, although I say the truth, imagining that I am therefore speaking apart from the truth, seeing that I am just as True as the Father also is? It is likely, I suppose, that He is convicting the Jews of being therefore weak in their capacity to receive the words of truth, because they are not sons of the truth. They call God their Father falsely and to no purpose, saying, We have One Father, God. For God (He says), being wholly Truth, rejoices in the truth and wills that those who worship Him worship Him in Spirit and in truth. And the children of the truth willingly receive what is akin to them, that is, the Truth. But you, when I tell you the truth, therefore do not believe, because you are not children of the truth. The Lord seems to me to be saying something like this to the Jews, as one will easily see if one applies the speech to another person. For let someone of sober character, for example, say to an unbridled son or servant or neighbor, If I seem to you to be of sober character, shunning fornication and putting the thought of it as far from me as possible, why do you disbelieve and give no credence when I say that it is a foul and polluted deed? One would not suppose that he said this looking for an answer to his question, but by showing the person to be unbelieving he clearly convicts him that, rejoicing in licentiousness, he does not admit the speech that would correct him.

He goes often through the selfsame words, when He sees that they understand nought: for this too is a thing most befitting for teachers, not to shrink from manifoldly revolving the instruction which at the first was not taken in, in order that it may be fixed in the souls of the hearers. When therefore the liar (He says) speaketh a lie, he speaketh of his own, for he is a liar just as his father: —- why do ye reasoning and acting not conformably to what I say, not believe Me, albeit I say the truth, [imagining] that I am therefore speaking apart from the truth, seeing that I am even so True as is the Father also? It is (I suppose) likely that He is convicting the Jews of being therefore infirm in the power of containing the words of the truth, because they are not sons of the truth. To no purpose do they falsely call God their Father, saying, We have One Father, God. For God (He says) being wholly Truth, rejoices in the truth and wills them that worship Him, to worship Him in Spirit and in truth. And the children of the truth receive willingly what is of kin to them, i. e., the Truth. But YE when I tell you the truth do therefore not believe, because ye are not children of the truth. Some such thing does the Lord seem to me to be saying to the Jews, as one will easily see if one adapt the speech to another person. For let one for example of sober character say to an unbridled son or servant or neighbour, If I seem to thee to be of sober character shunning fornication and putting the thought thereof as far from me as possible, why disbelievest thou and givest no credence when I say that it is a foul and polluted deed? One would not I suppose say that he said this, looking for an answer to his question, but whereby he shews him unbelieving clearly convicts him that he rejoicing in licentiousness does not admit the speech that would amend him.

We should think the same way about the Jews when Christ says, "If I say the truth, why do ye not believe Me?" This form of question carries an affirmation along with it and always attached to it, right from the questions themselves. In fact, we might say the question strongly convicts them. For we convict those who are questioned of having the disease of lacking what we ourselves possess. But notice how He doesn't say simply or generally "why believe ye Me not?" but has added "YE," hinting at those who were habitually more fierce in their disbelief, and indicating that there were some people there who perhaps had a nobler mind and did not preserve in their ways the exact imprint of Cain's stubbornness, but were even then moving forward to being enrolled among the children of God. For I say we must not think that all the Jews were completely immersed in unmixed foolishness, but that some, having a zeal for God (as Paul says) yet not according to knowledge, therefore delayed a little regarding the faith. But among those who were disposed this way, we should especially blame, as extremely inclined toward wrath and excessively stirred up to bloodthirstiness, the unholy scribes and Pharisees in particular, to whom the words "Why do YE not believe Me" more fittingly apply, since Christ is attributing to them as their own boundless unbelief. For they were the leaders who persuaded their followers to go along with their profane acts. Therefore they are rightly accused of having taken away the key of knowledge, neither entering in themselves nor allowing others to enter. The "YE" therefore has its most particular application to the rulers.

Thus then shall we conceive as to the Jews likewise, when Christ says, If I say the truth, why do ye not believe Me? for the form of such questions has an affirmation alongside of them and ever annexed, from the very questions themselves; yea rather (may one say) the question largely convicts them. For we convict those who are asked of having the sickness of being without what ourselves possess. But note how He says, not absolutely nor generally, why believe ye Me not? but hath added YE, hinting at those who were wont more fiercely to disbelieve, and indicating that there were some there who had haply a nobler mind, and did not preserve in their ways the accurate impress of Cain's stubbornness, but were even now going forward to being even enrolled among the children of God. For I say that we must not think that all the Jews were utterly immersed in untempered folly, but that some having a zeal of God, as Paul saith, yet not according to knowledge, did therefore delay a little as to the faith. But in those who were thus disposed we shall blame, as much looking unto wrath and intemperately kindled unto bloodthirstiness, the unholy scribes and Pharisees in particular, to whom will more fitly pertain the, Why do YE not believe Me, Christ as it were attributing to them as their own, boundless unbelief. For they were they who are the leaders and who persuade their subjects to go along with their profane-nesses. Rightly therefore are they accused as having taken away the key of knowledge, and neither entering in themselves, and hindering others. The YE therefore has its more especial application to the rulers.

We must understand here that certain people are of God, not as though they were begotten from His ousia (for that would be foolish), nor according to what is said through Paul, "All things are of God" (for since He is Creator and Maker of all things who gives being to all, the Divine Paul says that all things are from Him). But it will not fit to understand it that way here, for all are of God, both bad and good, insofar as He is Creator of all. He therefore says that a person is of God who through virtue and right conduct is related to God, and counted worthy of kinship to Him, in that He graciously enrolls such people among His children. He who is of God, He says, will receive the Divine words most readily and gladly (for what is related and one's own is always dear), but he who is not of God—that is, he who in no way values relationship with Him—will not gladly hear the Divine words. For neither will good easily indwell the bad, nor will longing for virtue be something worth fighting for to them, since their mind has been filled with the utmost depravity and looks only to its own will.

We must here understand that certain are of God, not as though begotten of His Essence (for that were foolish), nor yet according to what is said through Paul, All things are of God (for since He is Creator and Maker of all things who giveth being to all, the Divine Paul saith that all things are of Him): but it will not harmonize so to understand it here, for all are of God, both bad and good, in so far as He is Creator of all. He says therefore that he is of God who by virtue and a right conversation is related to God, and accounted worthy of kinness to Him, in that He deigns to enrol such among His children. He therefore, He says, that is of God will receive most readily and gladly the Divine words (for that which is of kin and own is always dear) but he that is not of God, i. e., he who in no wise prizes relationship with Him, will not most gladly hear the Divine words: for neither will good easily inexist the bad, nor will longing for virtue be to them a thing worth fighting for, since their mind has been filled with the extremest depravity and looks to only its own will.

But when Christ says, He that is of God heareth God's words, let no one think that He is commanding us to admit the Divine voice merely through our physical ears. For who, even if he is a thoroughly bad man, will surely not hear the voice of someone speaking, unless he has lost his hearing through some disease? But the word heareth, He uses here in place of consents, believes and stores up in his mind, as it is said in the book of Proverbs, The wise will receive commandments in his heart. For in the case of the unwise or despisers, the word, like some meaningless sound or like some noise that annoys to no purpose, immediately departs from those who receive it. But into the heart of the prudent, like generous soil, it sinks in.

But when Christ says, He that is of God heareth God's words, let no one think that He is bidding us to give the Divine voice entry in merely our bodily ears. For who that is, even though he be a thoroughly bad man, will not surely hear the voice of him who speaketh, if he have not by some disease lost his hearing? But the word heareth, He here puts instead of Consents, believes and lays up in his mind, as it is said in the book of Proverbs, The wise will receive commandments in his heart. For that of the unwise or despisers the word borne about, like some meaningless sound and like some din that annoys to no purpose, forthwith departs from the recipients: but into the heart of the prudent like some generous soil it sinks in.

The Lord now very wisely convicts the Jews of their madness and shows that they blaspheme without restraint by saying that His words are the words of God. For He is instructing them again, He says, to think more appropriately about Him and not to suppose that He truly came from Joseph or anyone else on earth, but to believe that He has appeared as God of God from the ousia of God the Father. When they understand this, they are annoyed and burn with even hotter anger, adding iniquity to their iniquity, as it is written, through the very things by which they insult Him even more.

Full wisely does now the Lord, convicting the madness of the Jews and shewing that they blaspheme without restraint, say that His words are the words of God. For He reinstructs them (He says) to think more becomingly of Him and not to deem that of Joseph or any other of those on the earth did He of a truth spring, but to believe that of the Essence of God the Father He hath appeared God of God. Which they indeed understanding are annoyed and burn with hotter wrath, adding iniquity to their iniquity, as it is written, through those things whereby they insult Him yet more.

We must again lament the madness of the Jews and the extremity of their foolishness. For they are caught by their own words, like wild beasts that spring upon the hand of those who are killing them, themselves giving force to the blade against themselves. For when they are rebuked for lying as their habit and custom which had grown up with them, they immediately show that it is true, and they are wounded at hearing from the Savior that they are not of God, yet immediately without pause they display in themselves the most exact image of the devil's wickedness. For they dare to say that He who is sprung God of God is a Samaritan and possessed, when they themselves rather have within themselves the bitter and God-opposing devil, for no one says Anathema Jesus except in Beelzebub, as Paul says. Therefore by this also they are found to be liars and insulters and revilers, and being accustomed to fight against God, they shall pay fitting penalty to the Judge who can do all things.

Meet is it again to bewail the madness of the Jews and the exceedingness of their folly. For they are taken by their own voice, like wild beasts when they spring upon the hand of them who are slaying them, themselves against themselves lending impetus to the steel. For when reproved of lying as their habit and custom which had grown up with them, they immediately shew that it is true, and they are cut at hearing from the Saviour that they are not of God, yet immediately without an interval do they shew in themselves most exact image of the devil's wickedness. For a Samaritan and possessed do they dare to say that He is Who is sprung God of God, themselves rather having in themselves the bitter and God-opposing devil: for no man saith Anathema Jesus, save in Beelzebub, as Paul saith. Liars therefore and insulters and railers are they hereby too found, and used to fight against God, they shall pay fit penalty to the Judge That can do all.

We need to examine here why they call the Lord both a Samaritan and demon-possessed. Their opening phrase, "Do not WE well say," indicates that for some reason they attack Him both as a Samaritan and with that other charge which their words dared to make. They call Him a Samaritan because He appears indifferent to the Law's commands and careless about breaking the Sabbath. Among the Samaritans there is no exact observance of Judaism, but their worship is mixed with foreign and Greek practices. Or they say He is a Samaritan in another way, since it was the Samaritans' habit to falsely claim purity for themselves and condemn the rest as defiled. For this reason, I suppose, the Jews have no dealings with the Samaritans, as it is written, and they also refuse to associate with certain others, loathing what they consider the resulting defilement, since speaking this way seems right to them. And the Lord, condemning the Jews' evil disposition, used to call them devil's children, and for Himself He testified to complete blamelessness regarding sin and utter purity, saying, "Who of you convicts Me of sin?" This was clearly the language of someone who was claiming the highest purity, because He could not fall into sin. By calling the Jews Satan's children He was condemning them as defiled and having their minds filled with all uncleanness, which is also true. For these reasons they call Him a Samaritan. They say again that He is demon-possessed because it is demons' habit to transfer to themselves the honor due to God and recklessly to seize God's glory. And this very thing they suppose Christ does when, being man, He puts Himself as it were in God's place, saying, "He who is of God hears God's words," for He is implying (they say) of His own words that they are such. This is the Jews' excuse and reason for their slander, their blasphemy rather, against Him—those words which secured for them the eternal fire.

We must enquire again here too the reason why they call the Lord both a Samaritan and possessed. For the prefacing, Do not WE well say, indicates that for some reason they vilify Him both as a Samaritan, and the other thing too which their utterance dared. They call Him therefore a Samaritan as being indifferent to the commands of the Law and recking nought of the breach of the Sabbath. For among the Samaritans there is no exact Judaism but their worship is mixed with foreign and Greek habits. Or in another way do they say that He is a Samaritan, seeing it was the habit of the Samaritans to falsely testify purity of themselves and to condemn the rest as defiled. On this pretext I suppose, the Jews have no dealings with the Samaritans, as it is written, and refuse also to mingle with some others, loathing after a sort the defilement thence arising, since thus to prate seems to them right. And the Lord condemning the ill-disposition of the Jews, used to call them devil's children, and to Himself He testifies entire blamelessness in regard to sin and utter purity saying, Who of you is convicting Me of sin? for this was the language of one who was plainly ascribing to Himself the uttermost purity, by reason that He could not fall into sin, and by calling the Jews Satan's children was condemning them as defiled and having their mind filled with all uncleanness, as is also true. On these accounts therefore do they call Him a Samaritan, they say again that He is possessed, because it is the wont of devils to transfer to themselves the honour due to God and recklessly to seize on God's glory. And this very thing they suppose that Christ does, when being man He puts Himself as it were into the place of God saying, He that is of God heareth God's words: for He is intimating (they say) of His own words that they are such. Of their railing, their blasphemy rather, against Him such is the Jews' plea and occasion for saying those things which pledged unto them the eternal fire.

I also find this point remarkable. They became angry because they were often called children of the devil and liars, yet they demonstrate through their actions that the accusation truly applies to them—something they should have instead removed by turning toward virtue. Their love of insults and claiming that things belong to someone when they do not are behaviors entirely fitting for those enrolled among the devil's children, not among God's children. These miserable people not only hurl insults, lying against themselves—not to mention against Christ—but they also claim they are doing the right thing, never even condemning their own wickedness. This proves their complete blindness.

And it comes to me to wonder at this also. They angered because they were often called devil's children and liars, shew in act that the charge belongs to them, which they ought rather by inclining themselves to virtue to have rubbed off. For their love of railing and saying that things belong to any which do not belong to them, are most fit not for those who have been enrolled among God's children but among the devil's children. And the wretched ones not only rail, lying against their own head, not to say against Christ, but they also affirm that they are doing so well, not so much as condemning their wickedness: and this is the proof of the completest blindness.

The word is gentle, yet still very sharp. He strongly declares, I have not a devil, and by setting Himself in contrast to them, He shows that He is free from their slander and that it actually applies to them. Unless they themselves had a devil, they would likely have recoiled from calling Him possessed when His deeds testified to them that He is God. He most excellently says, I have not, transferring the accusation to them and assigning it rather to them because that was the truth. Therefore I do not have a devil (He says) but YOU do, and I honor My Father by saying that I am God and have shone forth from God and by affirming that I knew no sin. For it was necessary, absolutely necessary, that He who is from God be God and that He who comes from Him who knows no sin should be seen as such, just as the One from whom He comes. But if (as the opposite would necessarily require) I had avoided offending you by not using such magnificent language—for God would not be honored if He were thought to have a Son who is not God—the Father (He says) would not have been honored if He had been called the Father of one who falls into sin. Therefore, in testifying to the most excellent things about Myself, I do not (He says) blaspheme as you suppose, but rather honor My Father. I also honor Him in another way, for I rightly say of you that you are not from God, since it is not fitting that those who have reached this level of wickedness and are soaked in every kind of evil should claim to be from God. For He honors and considers worthy of kinship with Him not the liar and slanderer and blasphemer and arrogant and insolent person, nor one whose habit is to seek to kill unjustly, but the gentle and meek and pious and godly and good. Therefore in this way too I honor the Father, removing from kinship with Him those who are condemned for complete wickedness; and YOU in turn dishonor Me by doing this, and you attack the praise that belongs to the Father so that you are caught blaspheming not only against the Son, but now against Him as well. For if I by testifying about Myself to the most excellent things honor My Father, then surely (He says) he dishonors Him who covers the One who is from Him with the deepest insults. On all sides therefore Christ is consistent with His own words, and clearly shows that He is God by physis, and by saying that the Father is honored when the kinship to Him of the multitude of the unholy is rejected, by this He declares that the Jews are in every way alien to God: for what could be more unholy than those who say such things?

Gentle is the word, but nevertheless very pointed. For most emphatically does He say, I have not a devil, and putting Himself in contradistinction to them, He shews that He is free from their railing and that it is true of them. For unless themselves had a devil, they would (it is likely) have shuddered at calling Him possessed Who was attested to them by His Deeds as God. Most excellently therefore does He say, I have not, transferring the speech to them and allotting it rather to them by reason that so it was in truth. I therefore have not (He says) but YE the devil, and I honour My Father, saying that I am God and have beamed forth of God and affirming that I knew not sin. For it needed, it needed that He Who is of God be God and that He Who is of Him Who knoweth not sin should be beheld such as He of Whom He is. But if (as is necessary the opposite should be) refusing to offend you, I had not used such splendid language (for God would not be honoured if conceived of as having a Son not God) the Father (He says) would not have been honoured if He had been called the Father of one who falls into sin. Hence in witnessing most excellent things to Myself, I in no wise (He says) blaspheme as ye suppose, but rather honour My Father. I honour Him in another way too (for I say with justice of you that ye are not of God, since neither is it right that they who have come to this pitch of wickedness and are drenched in all villainy should say that they are of God. For He honours and deems worthy of kin to Him not the liar and railer and blasphemer and haughty and insolent, nor yet one whose wont it is to seek to kill unjustly, but the gentle and meek and pious and godly and good. Hence in this way too do I honour the Father, putting forth from kinness with Him those who are condemned for utter wickedness; and YE again dishonour Me doing this, and attack the praise that belongs to the Father that ye may be caught, blaspheming not only against the Son, but now against Him too. For if I by witnessing of Myself things most excellent, honour My Father, he will surely (He says) dishonour Him, who clothes Him That is of Him with the deepest reproaches. On all sides therefore is Christ consistent with His own words, and clearly shews that He is God by Nature, and whereby He says that the Father is honoured when the kinness to Him of the multitude of the unholy is thrust off, by this doth He say that the Jews are in all respects alien to God: for what more unholy than they who say those things?

Here we can see that what Peter says about the Savior is clearly true: When he was reviled, he did not revile in return; when he suffered, he did not threaten but delivered himself to the one who judges righteously. For notice how he hears the worst and cruelest things from those who are impiously raging against him (and this very often), yet he remains in his own gentleness and in no way departs from what is fitting for him. He does this for our example too, so that we, eager to follow his footsteps, might not be caught returning insult for insult or any other evil for evil, but might instead overcome evil with good.

Herein is that seen to be clearly true which is said through Peter of the Saviour, Who when He was reviled reviled not again, suffering He threatened not but delivered Himself to Him That judgeth righteously. For see how He hearing things of all the worst and cruellest from those who are impiously raging against Him (and this full oft) He abides in His own gentleness, and in no wise departs from what beseems Him, for our ensample doing this too, that we zealous to follow His Footsteps might not be caught in rendering railing for railing, nor ought else of evil for evil, but might rather overcome evil with good.

I therefore seek not My glory, He says. He is not saying this to suggest that people could safely insult Him without danger, nor is He encouraging anyone to readily engage in such impiety. Rather, He means this: I have not come to make gaining glory from you My goal, nor do I desire honor or fame at all. Since I existed in the form of God the Father, I humbled Myself and became human like you for your sake. And He who did not consider it beneath Him to take the form of a servant, when He could have remained in equality with God the Father and fully enjoyed what is beyond mind and speech—how could He be thought to be seeking glory from anyone? Rather, He is enduring voluntary disgrace for the good of others.

I therefore seek not My glory (He says) and this not as though He were proffering to those who so willed the insulting of Him as a thing free from peril, nor yet as inciting any to go readily unto this impiety is He seen to say this, but He signifies rather thus: I am come (He says) not to make glory from you My business, nor desiring at all honour or fame: for being in the form of God the Father I have abased Myself and have for your sakes become Man as you. And He Who disdained not to take servant's form, when He might have remained in equality with God the Father and had the full enjoyment of things above mind and speech, how will He be deemed to be seeking glory from any and not rather to be enduring voluntary disgrace for others' good?

Our Lord is either saying this, or in another way we can also understand that He does not seek His own glory. For though it is within His power to punish immediately those who insult Him and to demand satisfaction for their blasphemy since they are behaving impiously against the very Lord of all, He calmly bears what is grievous and endures to such an extent that He does not even desire to grieve the arrogant ones with a mere word. Yet in order that blasphemy against God may not seem like an open road to anyone, He must forbid them from proceeding down that path, and He immediately sets up the Father's wrath as a barrier. For though the Son is patient and does not immediately take vengeance for His own glory, the Father, He says, will not be patient, for He will be an Avenger and will rise up against those who insult, not as though taking the part of another nor as though He were pleased to grieve on behalf of one of the saints who had been insulted and thought it proper for Him to do so, but as though the sin reached up to Him directly (for there is nothing at all intervening between the Father and the Son, at least as far as identity of ousia is concerned, even though each is conceived of as existing separately). For this reason our Lord Jesus Christ also says elsewhere, He that honors not the Son neither does he honor the Father. For the Son has in Himself naturally the Father co-glorified and co-existing, and the Father again has in Himself the Son who is a partaker of His ousia, and so also of His glory in everything. The wretched Jews therefore will be punished for their blasphemy against the Lord and Son, being impious against the whole Consubstantial and Holy Trinity and grieving in the Son the physis that is King of all.

Our Lord here is either saying this, or in another way too we will suppose that He seeketh not His own glory. For it being in His Power to punish immediately those who insult Him and to demand satisfaction for their blasphemy as behaving ungodly against the Very Lord of all:—-He bears calmly what is grievous and endures to that extent as not so much as to desire to grieve by a mere word the haughty ones, yet in order that blasphemy against God may not seem a beaten track to any, needs does He, forbidding them to advance thereto, straightway oppose as a barrier, the Father's wrath. For though the Son be longsuffering and do not forthwith take vengeance for His own glory, the Father (He says) will not be forbearing, for He will be an Avenger and will rise up against the insulters, not as though taking the part of another nor as though He were pleased to grieve in behalf of one of the saints insulted and deemed it became Him thus to do, but as though the sin reached up unto Him (for there is nought at all intervening between the Father and the Son, as far I mean as identity of Essence, even though either be conceived of as existing separately). For therefore does our Lord Jesus Christ too elsewhere say, He that honoureth not the Son neither doth he honour the Father. For the Son hath in Himself Naturally the Father Co-glorified and Co-existing, the Father again hath in Himself the Son partaker of His Essence, so too of His glory in every thing. The wretched Jews therefore will be punished for their blasphemy against the Lord and Son, impious against the whole Consubstantial and Holy Trinity and grieving in the Son the Nature that is King of all.

Anyone who practices piety at all must therefore avoid offending the good God in any way. For we must not be careless just because He does not immediately bring His anger on those who offend against Him. For He is Good, not bringing on His anger every day, yet if we do not turn back, He will sharpen His sword, as it is written, and will bend His bow against us, in which are the instruments of death—that is to say, every form of shame and unbearable trouble.

Every one therefore who at all practiseth piety must therefore shun in ought offending the good God. For not because He doth not immediately bring His Anger on those who offend against Him, must we therefore be supine. For He is Good, not bringing on His Anger every day, yet if we turn not, He will whet His sword, as it is written, and will bend against us His Bow, wherein are the instruments of death, that is to say, every form of shame and intolerable trouble.

He shows that it is pointless to mount lengthy defenses against those who habitually enjoy finding fault; for He turns to what was necessary, namely the calling through faith to eternal life, and almost saying farewell to those who had grieved Him through their ignorance, He shapes His discourse with a kind of skill. For having previously said of God, "He that is of God hears God's words," He immediately says, "If a man keep My word," showing that He is by physis God and thereby teaching that no further extent of impiety yet remains to the Jews when they have said that He has a devil—He who gives eternal life to those who will keep His word. For will He not be known by this also to be God by physis? For to whom else will belong the ability to give life forever to those who hear His words, except to Him who is God by physis?

He shews that it is superfluous to array long defences against those who are wont to delight in blaming; for He bends Himself to what was necessary, I mean the calling through faith unto eternal life, and all but bidding farewell to those who had through their unlearning grieved Him, He kneads up His own discourse with a sort of art. For having before said of God, He that is of God heareth God's words, He immediately says, If a man keep My word, shewing that He is by Nature God and hence teaching that no further reach of impiety yet remains to the Jews when they have said that He hath a devil Who giveth eternal Life to those who will keep His word. For will He not be known by this too to be God by Nature? for to what other will pertain the being able to quicken for ever them who hear His words, save to Him Who is God by Nature?

The Divine word is kept when a person does not violate the Divine Commandment but is eager and does immediately what is commanded, and is in no way accused of laziness regarding the Divine laws. But notice again how great precision the words have, for He does not simply say, "If a man hear My Word," but "If a man keep My Word." For those who receive the word of God into their ear are not only people trapped in sin, but also the unholy band of demons themselves. Indeed, Satan, their chief, when he dared to tempt our Lord Jesus Christ in the wilderness, kicking against the goads because of his extremely ferocious character, also set before Him the Divine word, saying, "It has been written that He shall command His Angels concerning You to guard You in all Your ways." Therefore salvation is not in mere hearing, nor is life in only learning, but in keeping what was heard. He was setting before them the Divine word as a certain rule and guide of life. He says that the faithful keeper of His words shall not see death forever—not surely by taking away physical death, but because God does not consider that death to be death. For to Him nothing is dead, since it is His prerogative both to bring into existence what does not exist and easily to bring to life what, once created, has decayed. Or He says that the saints shall not see death in the age to come, which age will strictly and more truly be understood as not having an end like this present age. And He says that those who have kept His Divine Word shall not see death during that age—not meaning that some should die after the Resurrection, for the death of all has been abolished in the death of Christ and the power of decay brought to an end, but by death He means (as is likely) being punished forever. And you may learn this by considering what He Himself has said above: "Truly I say to you, he who believes on the Son has everlasting life; he who disobeys the Son shall not see life"—although all shall rise again and shall hasten anew to life, both faithful and faithless. For the Resurrection is by no means partial, but equally for all, at least in that all must live again.

The Divine word is kept, when a man does not transgress the Divine Commandment but is instant and does without delay that which is bidden and is in no wise accused of sloth in the Divine laws. But note again how great exactitude the words have, for He does not endure to say, If a man hear My Word, but, If a man keep My Word. For there receive into their ear the word of God, not men alone holden in sin, but also the unhallowed band itself of the devils: and verily Satan the chieftain of them all, when he daring to tempt in the wilderness our Lord Jesus Christ, kicking against the pricks by reason of his much ferocity of character, did set before Him the Divine word also, saying. It has been written That He shall command His Angels respecting Thee to guard Thee in all Thy ways. Therefore not in mere hearing is the word of salvation, nor in only learning is life, but in keeping what was heard, and as a certain rule and guide of life was He setting before [them] the Divine word. He says that the sure keeper of His words shall not see death for ever, not surely as taking away death in the flesh, but as God not accounting that death is death, for to Him nought is dead, in that His it is both to bring to the birth that which is not and easily to quicken that which when so wrought has decayed. Or He says that the saints shall not see death in the age to come, which age will strictly and more truly be conceived of as not having an end like this of ours; and He says that they who have kept His Divine Word, shall not see death during that age, not as though any should die after the Resurrection, for the death of all has been undone in the death of Christ and the might of decay brought to an end, but by death He means (as is like) being punished for ever. And you may learn this, viewing what Himself has said above: for Verily (He says) I say to you, he that believeth on the Son hath everlasting life, he that disobeyeth the Son shall not see life: albeit all shall rise again and shall hasten anew unto life, both faithful and faithless. For by no means is the Resurrection partial, but equally to all, so far at least that all must live again.

How then will the one who does not believe in the Son not see life, even though everyone will rise again? It is therefore clear to everyone that Christ customarily calls "life" a long living in gladness and glory that will never end, and this is stored up in hope for the saints. Just as He says that the one who disobeys the Son will have no sight of life even though all will live again—meaning here not the life of the body, but calling by this name the hope prepared for the saints—in the same way He says that the brave and fearless keeper of His divine words will not see death forever, surely not signifying by this the death of the body, but the punishment prepared for sinners. For just as in the former case joy is indicated through the word "life," so here too punishment is indicated by saying "death."

How then will he that believeth not the Son not see life, albeit all look to rise again? it is then manifest to every body that it is Christ's wont to call life, a long living in gladness and glory which refuseth to draw to a close, and this is treasured up in hope for the saints. As therefore He says that he which disobeyeth the Son shall have no sight of life albeit all look to live again, meaning here not the life of the body, but calling by this name the hope prepared for the saints: in the same way He says that the brave and intrepid keeper of His Divine words shall not see death for ever, not surely signifying hereby the death of the body, but the punishment prepared for the sinners. For as in the former joy is indicated through the word life, so here too punishment through saying death.

They accuse the Truth again, and when called liars they take offense as if they were being insulted. Yet even against their will they bear witness to the Savior's words, and by the very means they dishonor Him, they show that He does not lie. But these wretched people are blind, and their hearts are filled with such great ignorance that they don't even think they should refute the charges made against them. Instead, they fall into evils worse than the previous ones and are caught in their own traps. Look and see how the very things by which they think to excuse themselves, as though they had not attacked Him without cause, actually convict them all the more of being liars and hold them all the more firmly in the bonds of their own sins. In utter foolishness they say here, "Now we know," for those who had often shouted against Him and declared that He has a demon now say they know it, thereby condemning their own earlier reckless speech. For if they now know it, they did not know it before. How then could they say He had a demon when He had not yet been condemned, even by their own judgment? Therefore the impious Jewish people were liars long before as well, and with unbridled tongues they used to pour out the devil's malice against Christ. They seize upon what our Savior Christ spoke to confirm their own empty words, in their great madness apparently thinking that truth would support a lie. Moreover, they fail to see that the very means by which they could have learned they were transgressing impiously and madly insulting the Giver of everlasting life are instead driving them deeper into their disease. For they consider it proper not only to refuse to repent of these things, but they even say they are convinced that this is the truth. And the Prophet speaks truly in saying, "The ways of the Lord are right, and the just shall walk in them, but the ungodly shall be weak in them."³³

They again accuse the Truth who when called liars take it ill as though they were insulted: yet do they bear witness even against their will to the Saviour's words and whereby they dishonour Him, by these very same words they shew that He is unlying. But blind are these wretched ones and they have their heart replete with so great unlearning as not even to think that they ought to wipe off those charges about which they were accused, but even to fall into evils worse than the past ones and to be caught in their own toils. For see, see by what things they think to excuse themselves as though not in vain they had railed against Him, through these they are the more convicted of being liars and are the faster holden (so to say) in the bonds of their own sins. In most utter folly too do they here say, Now we know: for they who had full often bayed against Him and declared that He hath a devil, say that now they know it, condemning their preceding unbridledness of tongue. For if now they know it, formerly they did not know it: how then did they say that He had a devil who was not yet (as themselves deemed) condemned? A liar therefore long before too was the impious people of the Jews and with unbridled tongue did it use to belch out the devil's malice against Christ. They seize hold for the confirmation of their own idle speech on what was spoken by our Saviour Christ, for their much madness thinking (it seems) that the truth would aid a lie. Next by what means it was in their power to learn that they are transgressing impiously, madly insulting the Giver of everlasting life: they see not that by these very means they are advancing unto intensity of the disease. For they count that it is fit not only not to repent of those things, but they even say that they are persuaded that such is the truth……… And the Prophet is true in saying, That right are the ways of the Lord and the just shall walk in them, but the ungodly shall be impotent in them.³³

One might be astonished at their unparalleled madness in this as well. They have seen a countless multitude of demons and evil spirits crushed by a single word of our Savior and driven out against their will from those they possessed, yet they do not hesitate to say that He has a demon, even though they have been shown by clear proofs that Satan will not cast out Satan. For Christ says, "Every kingdom divided against itself is laid waste, and every house and city divided against itself is laid waste. And if Satan casts out Satan, he is divided against himself; how then shall his kingdom stand?" So here we have—as one might rightly say—a people truly foolish and without understanding; they have eyes but do not see, ears but do not hear. For neither through word and teaching, nor by viewing with the eyes of the understanding the Nature that is Supreme above all, are they changed so as to be willing to think better. They attack that Nature—or rather, each attacks his own soul—with extreme dishonor, as if throwing stones.

But one might be astonished at their unparallelled madness in this too. Beholding a not easily numbered multitude of devils and evil spirits crushed by one word of our Saviour and cast forth against their will from those in whom they are, they shudder not at saying that He has a devil, albeit assured by necessary arguments that Satan will not cast out Satan. For every kingdom (says Christ) divided against itself is desolated and every house and city divided against itself is desolated. And if Satan cast out Satan he is divided against himself; how therefore shall his kingdom stand? Lo therefore (may one say and with good reason) a people verily foolish and without an heart, they have eyes and see not, ears and hear not. For neither by word and teaching, nor viewing with the eyes of the understanding the Nature Supreme above all, are they changed so as to will to think better; they aim at It, yea rather each at his own soul, with excess of dishonour, like as with stones.

When the utterly audacious Jewish people, speaking lies against themselves, say to the Savior, "You have a demon," they want to indicate nothing other than this: You are making yourself God by claiming for yourself the honor and glory that belong to the Divine Nature, for this is what demons do, as we have already said. They cannot think of anything beyond what they can see, nor do they acknowledge God the Word in human form, nor do they lift their minds even a little from material things. Instead, they fix their thoughts only on earthly matters and concern themselves only with what is physical and tangible. Because of this, these wretched people take offense and believe that the Truth—that is, Christ—is speaking falsely. They even imagine that he is claiming for himself the glory that belongs to God, not only by accepting a position equal to the one who rules all things, but by actually suggesting something greater, and thinking he could do, or even promising to do, what God the Father did not do. We need to understand why they are upset when they say that Abraham and the prophets died, and why they bring up the death of the saints in order to contradict the Savior's words.⁴⁴

When the all-daring folk of the Jews, lying against their own head, say to the Saviour, Thou hast a devil, they want to indicate nothing else than, Thou makest Thyself God, as having put about Him the honour and glory due to the Divine Nature: for such is the practice of devils as we have said before also. And they conceive of nothing beyond what is visible nor acknowledge God the Word in human form, nor vet remove their mind some little from corporeal things, but fastening them only on those of earth, they are conversant only with the inferior part, as subject to touch. Hence the wretched ones are offended and suppose that the Truth, that is, Christ, speaks untruly, yea and imagine that He is lifting Himself up against the glory that befits God, not solely as admitting the being placed in equal rank with Him who rules all things but as even savouring something greater, and fancying He could do, or even promising to do, what God the Father did not. For why it is that they are vexed, saying that Abraham and the Prophets are dead, why they are putting forward the death of the Saints in order to overturn the Saviour's words, it is meet to see.⁴⁴

They want to express something like this: We have not spoken falsely in saying that you have a demon; the proof of our words is not far off. For look, you promise to surpass God Himself in miracles and claim you can easily accomplish what He has not done. For Abraham and the Prophets, even though they kept God's word, did not overcome the laws of nature but turned aside and fell into this common bodily death, yet you say that whoever keeps your words will not taste death at all. How then are you not saying that your deeds are better than His? Anyone who supposes he will surpass God—how could he not be clearly out of his mind? Because of their great ignorance, they are assuming that the Lord is here speaking only of bodily death and promising those who obey Him that they will be free from bodily death, even though it is the special duty of those who are sober-minded to understand that nothing dies to God, being made alive even though it dies. For if something was brought from non-existence into existence, how will that which was already so brought not be more readily and easily called into future existence, even though they think it has been put to sleep for a short time for the sake of economy (divine plan)? The Jews, therefore, not understanding the glory of the Savior, behave arrogantly toward His words and call Him demon-possessed, as though He promises to do greater things than God has done. As proof of their accusation they put forward the death of Abraham and the holy Prophets, by which they think to convict Christ of boasting with empty words when He promises to give endless life to those who keep His word, and also of doing injury to the glory of God by confessing that He will give them the greater things.⁵⁵

They want therefore to express something of this sort, We have not spoken falsely in saying that Thou hast a devil, the proof of our words is not far off; for lo, Thou promisest to overpass God Himself in miracles and that Thou canst easily accomplish what He hath not wrought. For Abraham and the Prophets, albeit they kept God's word, have not gainsaid the laws of nature, but swerved and have fallen into this common death of the body, and THOU sayest that he who keeps Thy words shall be utterly untasting of death: how then dost Thou not say that Thine acts are better than His? he who supposeth that he will surpass God, how will he not be clearly distraught? For they of their great unlearning are supposing that the Lord is here pointing to only the death of the body, and promising to those who obey Him that they shall be free from bodily death, even though it be the special business of those who are sober-minded to conceive that nothing dieth to God, being quickened though it die. For if it were brought from not being into being, how will not that which was already so brought, be more readily and easily called unto the future being, even though they conceive that it have been put to sleep some little space for economy's sake? The Jews therefore not witting the glory of the Saviour behave themselves haughtily against His words, and call Him possessed, as promising to do greater things than God has wrought: and in proof of their accusation they put forward the death of Abraham and the holy Prophets, by means whereof they think to convict Christ of boasting with empty words, in promising that He will give endless Life to them that keep His word, and also of doing injury to the glory of God, in that He confesses that He will give them the greater things.⁵⁵

Overshadowed in this too is the speech of the Jews, clearly full of some deep meaning. What do they say here again, thinking in human terms, yet with bitter intent according to their inner purpose? They say: Look, even though Abraham and the Prophets kept the Divine word, they have died, yet we just heard You promise something greater. When You say that people shall not die at all, they are surely greater and in better condition than those we mentioned, precisely because they will not die. Therefore, tell us and answer our question: Are You Yourself greater than Abraham and the Prophets, since You promise to make others greater than they are? Though they have died, will You not die but remain immortal, even though You are a Man with an earthly body? How could You give to others what You Yourself do not have? You will surely die, being a Man. But if You are not greater than Abraham and the Prophets, since You will undergo death just as they did, then You will not give to others a good which does not even belong to You. This is something of the meaning conveyed indirectly in their words. Do not be surprised if they have no higher understanding of Christ, for as we have often said in many ways, they consider Him to be merely a Man and one like us, completely ignorant that the Only-Begotten God the Word was united to flesh. Whom do You make Yourself? In their excessive madness, they practically think they are correcting the Lord for transgressing, and as though He does not know what is proper, they advise Him to think more humbly. They say: You have not known, sir, Your own nature; You forgot that You were a Man; You were not satisfied with the measure given by God. Whom do You make Yourself, who promises to give better things than those from His bounty and recklessly says You will accomplish things beyond His power?

Overshadowed in this too is the speech of the Jews and clearly big with some deep meaning: for what again do they here say, conceiving after the manner of men, yet bitter things according to their inward scope? for lo albeit (say they) they kept the Divine word, both Abraham and the Prophets have died, yet we heard Thee just now promise to some greater things. For whereby Thou sayest that they shall not die at all, they are full surely greater and in better case than those mentioned, in this very fact of not dying. Therefore (for tell us, they say, and answer us who ask it) art thou thyself greater than Abraham and the Prophets, who dost promise to make others greater than they are? though they have died, wilt thou not die, but remain immortal, though a Man and having a body of earth? how then couldest Thou give to others what Thyself hast not? for Thou wilt surely die, being a Man. But if Thou art not greater than Abraham and the Prophets, being to undergo death in common with them, then Thou wilt not give to others a good which belongeth not even to Thyself: some such meaning hath what is indirectly said by them. And marvel not if they have no greater conception of Christ: for as we have ofttimes manifoldly said, they deem that He is a mere Man and one of those like us, wholly ignorant that the Only-Begotten God the Word was united to flesh. Whom makest Thou Thyself? Of their unmeasured madness they all but think to set right the Lord transgressing and as though He knew not what is becoming, they advise Him to think more lowly. For (say they) Thou hast not known, sir, Thine own nature, Thou forgottest that Thou wert a Man, Thou wert not contented with the measure given by God: for whom dost Thou make Thyself, who dost promise to give better things than those of His bounty and hazardously sayest that Thou wilt accomplish things beyond His Might?

They condemn Him as having blasphemed, they attack Him like scorpions, they suppose it right to blame Christ (thinking it just) as despising the proper measure of humanity, and rising up and leaping forward to such an extent as to be carried beyond the glory that belongs to the Lord of all, and even trampling on the honor of the holy Patriarchs and Prophets. For now they expect to hear Him openly cry out (in reply to those things by which they think to provoke Him, saying in their perversity "Whom do you make yourself?") "I am greater than Abraham and the Prophets"—although the Lord in saying this would have been completely truthful, since there is no comparison between men and God who is above all nature, both visible and spiritual.

They condemn therefore as having blasphemed, they dart like scorpions upon Him, they suppose it right to blame (thinking it just) Christ as contemning the due measure of the manhood, and springing up and bounding forth to such a degree as to be borne beyond the glory inherent in the Lord of all, yea and trampling on the honour of the holy Patriarchs and Prophets: for now they look to hear Him openly cry out (in reply to those things whereby they think to incite Him, uttering of their perversity Whom makest Thou Thyself?) I am greater than Abraham and the Prophets: albeit the Lord in saying this would have been most true, inasmuch as there is no comparison between men and God Who is above all nature visible and spiritual.

The entire discourse is directed toward blessed Abraham and the Prophets, but the Savior skillfully redirects what is being said to Himself. He is well aware that the Pharisee is quick to anger, even without any reason to provoke it, and that he takes everything Christ says as another excuse to plot His murder more fiercely. For envy makes those who possess it love sin and persuades them to become more intensely angry even at things they should least object to. Christ intends to demonstrate something like this again. The Jews were attacking and contradicting what He said, constantly speaking to the point of exhaustion about Abraham and the Prophets and openly shouting, "Are YOU greater than our father Abraham who died? And the Prophets died." Furthermore, they were accusing Him of attacking the glory of the saints and exalting Himself far above them, saying to Him, "Whom do You make Yourself?" The Lord should then have answered these things plainly and said clearly, "I am superior and greater than Abraham and the prophets." But the proud Jew would not have tolerated such a statement, for he would immediately have been outraged at it. Pretending to be a lover of the Father and acting as if he were defending the glory of the saints, he would have attacked Christ more fiercely, and in his anger would have seemed justified in his murderous intent. Therefore the Lord redirects the statement to Himself, saying, "If I honor Myself My honor is nothing," for He is practically saying, "Let no one on earth think highly of himself, for if we consider what human glory is, we shall find it is nothing at all, for all flesh is grass and every glory of man as flower of grass." It is no wonder then, He says, if Abraham has died and after him the prophets, for what is man's glory when his nature, tyrannized over by both death and decay, is therefore compared to easily-fading grass? It seems likely that by skillfully redirecting to Himself the measure belonging to Abraham or the Prophets and saying, "My glory is nothing," He is reminding the Jew of Abraham saying very clearly of himself, "I am earth and ashes," and of the blessed prophets crying to God, "Remember that we are earth." And we do not say that by this He is condemning the glory of the saints, since He is the One who glorifies them, but it was necessary and profitable for Him to show how great the difference is between His Divine and Ineffable Nature (physis) and those who are subject to death and decay.

The whole aim of the discourse looks in the direction of blessed Abraham and the Prophets, but the Saviour persuasively transforms to Himself what is expressed, not ignorant that prone to anger, even without any plea inviting thereto, is the Pharisee, and that he takes every one of the things uttered by Him, as an additional reason for more fiercely plotting His murder. For envy renders sin-loving those wherein it is, and persuades them more hotly to be vexed even at what they least ought. Something of this sort again does Christ will to signify. The Jews were springing upon and contradicting what was said by Him, perpetually speaking even to satiety, of Abraham and the Prophets and openly crying out, Art THOU greater than our father Abraham who died? and the Prophets died: in addition, they were accusing Him of springing upon the glory of the Saints and lifting up Himself exceeding far above them, saying to Him, Whom dost Thou make Thyself? It would then have behoved the Lord to answer in plain terms to these things and say clearly, I am superior and greater than Abraham and the prophets. But the mighty-minded Jew would not have tolerated the word, for he would forthwith have been indignant thereat and feigning to be a lover of the Father, and making believe to be advocating the glory of the saints, he would have attacked Christ more hotly and in his vexation would have seemed to be now rightly blood-thirsty: hence the Lord transferring to Himself the word says, If I honour Myself Mine honour is nothing; for He is all but saying. Let no one of those upon the earth think great things of himself; for if we would consider with ourselves what the glory of man is, we shall find it nothing at all; for all flesh is grass and every glory of man as flower of grass. No marvel is it then (He says) if Abraham has died and after him the prophets; for what is man's glory, when his nature tyrannized over by both death and decay is therefore likened to easily-fading grass? It seems likely that by skilfully transforming to Himself the measure pertaining to Abraham or the Prophets and saying, My glory is nothing, He is calling the Jew to the memory of Abraham saying most clearly of himself, I am earth and ashes, and of the blessed prophets crying to God, Remember that we are earth. And we do not say that by this He is accusing the glory of the saints, Who glorifies them: but it was necessary and the word of profit was inviting Him to shew how great the difference between His Divine and Ineffable Nature and them which are subject to death and decay.

For precise clarification and understanding of the things being signified, I will use the same words and work through the same argument. The Jews kept putting forward what they thought was an invincible question and a problem not easily dismissed, saying, "Are you greater than our father Abraham who died? And the prophets died. Who do you make yourself?" They assumed that He too would die and be subject to death and decay and would not in this respect be greater than Abraham and the holy prophets, and they had no high opinion of Him at all. At length, our Lord Jesus Christ, who shares the eternity of the One who begot Him, necessarily shows that He is eternal. Therefore He says, "My Father who glorifies Me is," wanting the word "is" to be understood here not simply or superficially, but rather using it to indicate His Father's being. And the Son, who is ineffably begotten of the existing Father, fully brings with Him the property of His Father—that is, being. He is therefore superior to both Abraham and the prophets, for they died as earth-born offspring of mortal fathers, whereas the Other, incomprehensibly proceeding from the One who is, is eternally glorified by His own Father. This is not because He lacks glory (for He is the King of Glory), but because His boast is in being begotten of an eternal Father and therefore being eternal Himself, for He carries essentially the dignity of the One who begot Him. The statement that the Father glorified Him will therefore in no way harm the Son with regard to a God-befitting understanding, seeing that the Father Himself is likewise glorified by the Son—not because He needs glory, but because being known to be the Father of such an offspring, God as He is, brings Him esteem and glory. Therefore the Son Himself also says to the Father, "Father, glorify Your Son that the Son may also glorify You." Consequently, the glory of humanity is absolutely nothing, for what is earthly falls into death as far as the body is concerned, even though it rises. The Only-Begotten is glorified by His Father as having, along with all other goods, being as His very own from His essence (ousia). The blessed psalmist also briefly signifies the extent to which He differs from the whole creation, crying aloud, "The heavens shall perish but You shall abide, and they all shall grow old like a garment, and like a covering You shall change them and they shall be changed, but You are the same and Your years shall not fail." For everything that is made is subject to decay even if it has not yet decayed, held back from perishing only by the divine counsel. But God is incorruptible and eternal by nature (physis), not like creation gaining this through another's will, but always existing in His own goods, among which is also His special property.

For exact elucidation and idea of the things signified I will use the same words and go through the same speech. The Jews ever putting forward as an invincible question and a problem not lightly to be set aside and saying, Art THOU greater than our father Abraham who died? and the prophets died, whom dost Thou make Thyself?: and supposing in truth that He Himself too will both die and be subject to death and decay and will not lierein be greater than Abraham and the holy Prophets, and having no great opinion at all of Him:—-at length of necessity does our Lord Jesus Christ Who is of the Eternity of Him That begat Him shew that He is Eternal, therefore He saith, My Father which glorifieth Me is, wishing the word is to be here conceived of not simply nor without enquiry, but rather putting it as indicative of His Father's Being: and the Son which is ineffably begotten of the Existing Father, full surely brings with Him the property of His Father, that is, Being. He is therefore superior to both Abraham and the Prophets, for the one have died as being earth-born of mortal fathers, the Other, incomprehensibly going forth from Him Who is, is ever glorified by His own Father, not as lacking glory (for He is the King of Glory) but as having His boast in being begotten of an Eternal Father, and being therefore Eternal Himself too, for He carries Essentially the Dignity of Him Who begat Him. Its being said that the Father glorified Him will therefore no ways injure the Son, in regard of God-befitting conception, seeing that the Father Himself too is glorified in like way by the Son, not as though He needed glory, but because the being known to be Father of such an Offspring, God, that is, as He, is esteemed to be and hath glory. Therefore the Son Himself too saith to the Father, Father, glorify Thy Son that the Son too may glorify Thee. Hence the glory of man is absolutely nothing, for that which is of earth falleth into death, so far as the body is concerned, even though it rise. The Only-Begotten is glorified by His Father, as having along with all the other goods that of His Essence as His very Own: to what extent He differs from the whole creation, the blessed Psalmist too briefly signifieth, crying aloud, The Heavens shall perish but THOU shalt abide, and they all shall wax old as a garment and as a cover shalt Thou change them and they shall be changed, but THOU art the same and Thy years shall not fail. For subject to decay is every thing that is made even though it have not yet decayed, holden by the Divine Counsel that it perish not; but Incorruptible and Eternal by Nature is God, not like the Creation gaining this by Another's will, but ever existing in His own goods, in which is also His special Property.

He refutes them again and does so powerfully, showing that they practice piety with mere words only, but are extremely far from truly knowing God. He practically declares against them what was spoken through the Prophet: for then He said, This people draws near to Me, with their lips they honor Me, but their heart is far from Me. Now He says profitably and in agreement with that ancient statement, You have not known Him. And this is true, for merely knowing that He is God—this is certainly not having knowledge of God (for that God exists and is, even the devils believe and tremble, as it is written). But in addition to knowing that He exists, it is necessary to have proper and fitting thoughts about Him. Now, what God truly is by physis, I suppose no sensible person would inquire (for it would be impossible to discover), but what things are His attributes or not His attributes, one may recognize, and that with ease, if one is familiar with the sacred Scriptures. For we know and have believed that He is Mighty, we know that He is not weak, we know that He is Good, we know that He is not bad, we know that He is Righteous, and again that He is not unjust. We know that He is Eternal, we agree and believe that He is not bounded by time, nor is He transitory, as we are. The Jews therefore, in words and voice, did say and clearly confess that God is their God, being nonetheless ignorant of Him, but as far as His being Incorruptible and Eternal, we shall not find that they understood. For had they known, they would not (I suppose) have fallen into such a degree of madness as to think that the Only-Begotten Son who comes forth from His Essence would die. Nor would they, putting forward the death of Abraham and the Prophets, have senselessly said, Whom do You make Yourself? For would not anyone reasonably say outright that it was necessary for those who know who the Father is by physis to believe that such is the Son also who proceeds forth from Him? For just as from a sweet source flows surely a sweet stream, and as from trees of a good kind the offspring is surely of a good kind, so I think one must necessarily believe that He who is from God by physis is True God, and He who is begotten of an Eternal Father is Eternal as He who begot Him. Therefore it is appropriate to say here too to the Jews, Either make the tree corrupt and its fruit corrupt or make the tree good and its fruit good, for a good tree cannot bear evil fruits nor a corrupt tree bear good fruits. How then is it possible—indeed, how is it not filled with complete folly—to consider that He who was begotten of an Immortal Father is mortal and to number Him who does not know corruption together with those who are subject to decay?

He refutes them again and that with might as practising the piety of bare words only, but exceeding far removed from truly knowing God: and all but utters against them that which was declared through the Prophet: for then He said, This people draweth nigh to Me, with their lips they do honour Me, but their heart is far from Me, and now profitably and in conformity with that olden [utterance] does He say, Ye have not known Him. And it is true, for not the mere knowing that He is God,—-not this surely is having knowledge of God (for that God exists and is, the devils too believe and tremble, as it is written) but in addition to knowing that He is, it is meet to have fit and due thoughts of Him; thus—-what God really is by Nature, I suppose that no sober minded person would enquire (for it were impossible to find out) but what things are His Attributes or not His Attributes, one may recognize and that with ease, if one is conversant with the sacred Scriptures. For we know and have believed that He is Mighty, we know that He is not infirm, we know that He is Good, we know that He is not bad, we know that He is Righteous, and again that He is not unjust. We know that He is Eternal, we are agreed and believe that He is not bounded by time, nor yet transitory, as WE are. The Jews therefore as far as in words and voice did say and clearly confess that God is their God, being none the less ignorant of Him, but as far as that He is Incorruptible and Eternal, we shall not find that they understood. For had they known, they would not (I suppose) have sunk down to that degree of distraction as to think that the Only-Begotten Son which cometh forth of His Essence would die; nor yet would they putting forward the death of Abraham and the Prophets have senselessly said, Whom dost Thou make Thyself? for would not a man with reason say outright that it was necessary that they who know Who the Father is by Nature should believe that such is the Son also who proceedeth forth of Him? for like as of a sweet source goeth forth full surely a sweet stream, and as of trees of a good sort of a good sort full surely is the offspring, so I ween must one needs believe that He who is of God by Nature is True God and He That is begotten of an Eternal Father, is Eternal as He who begat Him. Seasonable then is it to say here too to the Jews, Either make the tree corrupt and his fruit corrupt or make the tree goodly and his fruit goodly, for a good tree cannot hear evil fruits nor a corrupt tree hear good fruits. How then is it possible yea, rather how is it not replete with all folly, to deem that He who was begotten of an Immortal Father is mortal and to make Him who knoweth not corruption connumerate with those who are subject to decay?

I did not speak falsely (He says) when I told the Jews, "If anyone keeps My word he shall not see death forever," for I am able to make people undying, since I know that He from whom I am is mighty to do this, since I know that My Father is by physis Life. I too am therefore as He is, Life that is by physis and Life-giving. But if I denied My power of giving life, I should be ignorant of My Father, the Property of whose Essence I possess, and am able to give life as He does. Therefore I confess that I have all things that are in the Father, and affirming that I am as He is, and for this reason professing to do His works, I fully know Him; and if I say that I do not have the properties of the Father genuine in Myself, I shall be a liar, as you are, as though I did not know the Father. Yes, and when I say that the glory of Abraham and the Prophets is nothing, since they were of earth and human beings by physis, to whom death is not foreign, and that My glory is the Eternity of the Father, it is as one who knows the Father that I say so: and if I say that I shall fall into decay as they did, and that I am not co-eternal with the Father, I shall speak falsely like you, not knowing the Father from whom I am: for it would be impossible that He who is from Him who is and ever abides the same should not fully both be and abide ever the same, for that which is begotten of the Eternal is Eternal.

I spake not falsely (He says) in saying to the Jews, If any keep My word he shall not see death for ever; for I am able to render undying, seeing I know that He of whom I am is mighty to do this, seeing I know that My Father is by Nature Life. I too am therefore as He is, Life that is by Nature and Lifegiving. But if I denied My power of quickening, I should be ignorant of My Father, the Property of whose Essence I possessing, am able to quicken as He. Hence I confess that I have all things that are in the Father, and affirming that I am as He, and for this reason professing to do His works, I full surely hnow Him; and if I say that I have not the properties of the Father uncounterfeit in Myself, I shall he a liar, as you are, as though I knew not the Father. Yea and when I say that the glory of Abraham and the Prophets is nothing, seeing they were of earth and men by nature, to whom death is not foreign, and that My glory is the Eternity of the Father, it is as knowing the Father that I say so: and if I say that I shall fall into decay as they, and that I am not co-eternal with the Father, I shall speak falsely like you, not knowing the Father of whom I am: for it were impossible that He who is of Him That is and ever abideth the same should not full surely both be and abide ever the same, for That which is begotten of Eternal is Eternal.

I know My own Father. If I said I did not know Him, I would be a liar like you, who do not know God but claim that you do.

For one might taking the passage before us more simply, say that it was spoken in another way: I know (He says) My own Father; if I said I knew not, I shall be a liar like you who know not God, but say that you know Him.

And since we have already clearly explained what it means to know and what the charges of not knowing are, we will add nothing superfluous.

And what is the mode of knowing and what the charges of not knowing, having already clearly said, we will add nothing superfluous.

As far as the first interpretation of these words goes, we say this: Christ is speaking again as a man and lowering Himself to our level, not refusing at the appropriate time to take on the form befitting a servant. He therefore says that He knows the Father and keeps His word. And we certainly do not say that He necessarily testifies these things about Himself, nor that He is recounting anything that pertains to Him, but there is much artfulness involved here. For by saying that He knows the Father and keeps His word, He shows that the Jews have the opposite of what He claims to possess—they neither know God nor think they should keep His word, for if they did, they would have eagerly received the One foretold through Moses and the Prophets. And we shall find among ourselves too this kind of speech, which is excellent and most effective, having the force of rebuke and gently indicating to some people the evils they are involved in, while avoiding their anger at being corrected. For example, suppose there is a religious and otherwise good man who, while reproaching a thief and a drunkard, says, "I am a religious person, I have not stolen what belongs to another, nor have I ever been drunk." Such a person is certainly not testifying about himself by this, nor should we suppose that he is speaking in that way, but he is attributing the opposite of his own qualities to those whom he is reproaching. So likewise our Lord Jesus Christ says that He knows the Father and keeps His word, thereby attributing to the unholy Jews the reverse—that they neither know God nor endure His word, nor consider worthy of any observance at all the Law prescribed to them from above.

As far as belongs to the first contact of the words before us, we say this, that Christ is speaking again as man and abasing Himself to our level, not rejecting at its proper time servant-befitting guise. He says therefore that He knows the Father and keeps His word. And we do not surely say that He of necessity witnesses these things to Himself nor yet that He is recounting ought of what pertains to Him, but there is much art mixed up herein. For through His saying that He knows the Father and keeps His word, He shews that the Jews mind the contrary to the things which He affirms that He has, in that they neither know God, nor yet think that they ought to keep His word: for then would they have received with all zeal Him that was foreheralded through Moses and the Prophets. And we shall find among ourselves too some such fashion of speech, goodly and most excellent, having the force of rebuke and gently intimating to some the evils wherein they are, but cutting off their anger at being reproved. For instance let there be a man religious and otherwise good, who reproaching the thief and the drunkard says, I am a religious person, I have not stolen what is another's, nor yet have I ever been drunk. And such an one is not surely bearing witness to himself by this, nor shall we suppose that he is thus speaking, but he is putting the reverse of his own acquirements on those whom he is reproaching. Thus therefore our Lord Jesus Christ too says that He knows the Father and keeps His word, in reverse wise hereby putting about the unholy Jews, that they neither know God nor yet endure His word, or deem worthy of any observance at all the Law prescribed them from above.

If we must also apply another interpretation to what is before us and look more carefully at what is being hinted at beneath the surface, we can say this as well: The Son knows His own Father, not having knowledge of the kind that exists in us, but knowledge that befits God and is inexplicable. For just as a human being who is begotten of a human being is not ignorant of the nature of the one who begot him—not as though learning from someone else but from the very source of his own existence—so too the Son knows His own Father from the source of His own existence and preserves His word, that is, He has the definition of His ousia preserved whole in Himself, for logos means definition. For the logos of a human being, that is, the definition of his essence, is: a living creature, rational, mortal, capable of receiving mind and knowledge. The logos of an angel, for example, would be the definition of his being. But we cannot receive an account or definition of the one who is God by nature, for we do not know what He is by nature. However, the Son knows His own Father, and being begotten of His ousia, He knows by nature the one who begot Him. And borrowing from our manner of speaking and using human words, He says that He retains in Himself the Father's word, as though it were the definition of His ousia. For He is the Image of the one who begot Him and the exact Impress in no way marked by unlikeness, but having in Himself all the God-befitting excellencies of the one who begot Him.

But if we must in another way too apply to what is before us and look more subtilly at what is covertly intimated, we shall say this besides, The Son knows His own Father, not having knowledge of such kind as is in us, but Godbefitting and inexplicable. For as man that is begotten of man, not as though learning from any other but from whence himself is, is not ignorant of the nature of him who begat him; so the Son too from whence He is knows His own Father and preserves His word, i. e., has the definition of His Essence preserved whole in Himself, for λόγος means definition. For the λόγος of a man, i. e., the definition of his essence, is, a living creature rational, mortal, recipient of mind and knowledge: the λόγος for example of an angel will be the definition of his being. But of God by Nature we may not receive count or definition, for we know not what He is by Nature, but the Son knoweth His own Father and Begotten of His Essence knoweth what He is by Nature Who begat Him; and taking of our usage and serving Himself of human words, He says that He retains in Himself the Father's word, as though the definition of His Essence: for He is the Image of Him That begat Him and the Impress in no wise charged with unlikeness but having in Himself all the God-befitting Excellencies of Him Who begat Him.

He calls the day nothing other than the time of His Advent, when the Very Light shone upon us and the Sun of Righteousness arose, and the darkness that held us like a mist relaxed while the prince of this world still tyrannized, darkening the whole world with his perversities and thrusting it down into idolatrous error, darkening the mind of each person in various ways. Therefore the Divine Psalmist, knowing the eagerly longed-for time of His Advent as a day, proclaimed it beforehand in the Spirit: This is the Day which the Lord made, let us exult and rejoice in it. In any case, it is the custom of holy Scripture to call the time for each work a day, as in For the day of the Lord of Hosts is upon every insulter and haughty one and they shall be abased, and again, What will ye do in the day of the assembly and in the day of the feast of the Lord? Indeed, the Psalmist says that in that day the thoughts of certain people shall perish, using the word day again for the time of the Divine and anticipated Tribunal, in which the deceit of their former thoughts and the empty pride of wealth will be of no use to those renowned in the world.

He here calls day nought else save the time of His Advent wherein the Very Light beamed upon us and the Sun of Righteousness arose, the darkness relaxed that held us like a mist while the prince of this world yet tyrannized, darkening (so to speak) the whole world with his perversities, thrusting it down unto idolatrous error, diversely darkening the mind of each one. Therefore the Divine Psalmist too knowing as a day the thrice-longed-for time of His Advent, fore-uttered it in the Spirit, This is the Day which the Lord made, let us exult and rejoice in it. Otherwise, it is the custom of the holy Scripture to call the time for each work, day, as, For the day of the Lord of Hosts is upon every insulter and haughty one and they shall be abased, and again, What will ye do in the day of the assembly and in the day of the feast of the Lord? yea and the Psalmist says that in that day shall the thoughts of certain perish, donning again as day the time of the Divine and looked-for Tribunal, wherein will nought avail to the renowned of the world the deceit of their olden thoughts and the empty swelling of the brow at its wealth.

Your father Abraham therefore (He says) exulted to see My Day and saw and rejoiced. And how or when should we suppose that blessed Abraham saw the Day of our Savior Christ—that is, the time of His coming in the flesh? The statement is not easy to understand (for one cannot simply take it and speak and explain it plainly), yet considering carefully what relates to this (as best we can) we will say that God revealed His own Mystery to Abraham just as He did to one of the holy Prophets. Or we may allow that he truly saw the day of the Lord's death (on account of which all things have turned out favorably for us and were made prosperous), when as a type of Him he was commanded to offer up as a sacrifice his only-begotten and firstborn son, Isaac: for it is likely that as he was performing the priestly office at that time, the precise meaning of the Mystery was made clear as in a type through what was being done.

Your father Abraham therefore (He says) exulted to see My Day and saw and rejoiced. And how or when we shall suppose that blessed Abraham saw the Day of our Saviour Christ, i. e., the time of His Advent with flesh? Not open to view is the utterance (for one cannot take it and just speak and explain it) yet considering well what belongs hereto (as we are able) we will say that God revealed His own Mystery just as to one of the holy Prophets. Or we shall grant that he truly saw the day of the Lord's slaughter (on account whereof all things have turned out auspiciously unto us and were made prosperous), when for a type of Him he was enjoined to offer up for a sacrifice his only-begotten and first-born, Isaac: for it is like that as he was executing the priest's office at that time, the exact force of the Mystery was made clear as in a type in that which was wrought.

There are other ways to explain this for those who are more eager to learn. For Abraham saw three men at the oak in Mamre, and indeed received a promise from God that he would be the father of many nations—something that could be fulfilled in no other way except through the Gentiles being called through faith toward Christ, claiming Abraham as their father and being destined to sit down with him in the kingdom of heaven and to share with him in our Savior's generous bestowal of all good things. Therefore blessed Abraham (He says) saw and, seeing, rejoiced at My Day. And we must also explain why Christ goes on to say these things.

One may give other occasions also for this to those who are more zealous for learning. For he saw three men at the oak in Mamre, yea and received promise from God that he should be a father of many nations, which could in no other way be fulfilled, save that the Gentiles were called through the faith Christ-ward, inscribing Abraham their father and about to sit down with him in the kingdom of heaven and to co-partake with him in the munificence unto all good things of our Saviour. Blessed Abraham therefore (He says) saw and seeing rejoiced at My Day. And why Christ proceeds to say these things also, we must needs speak of.

The Jews, seeing Him as a man because of the covering of His flesh, were conceiving nothing worthy of God concerning Him. Instead, they supposed that He too was mortal like us—brought into being from non-being—and in their great foolishness they refused to believe that He was eternal, being from the eternal Father. Therefore, to clearly show that He is not recent or newly made as we are, but was known even by their most ancient fathers as being eternal, He says these things. In the same statement He also, it seems, usefully rebukes them, because acting unwisely and foolishly they reject what was a great joy to the founder of their race. For Abraham merely saw and rejoiced, yet they, having Him and having it in their power to enjoy Him, insult Him through their unbelief and arrogantly set themselves against such glorious grace. Or perhaps He covertly suggests this: that He is both greater and superior to Abraham, since it was a festival for Abraham simply to know something of Him. For He could not say this openly and without any veil, because of their tendency toward anger, but He indicates it in another way.

The Jews beholding Him a Man by reason of the veil of flesh, were conceiving of nothing God-befitting about Him, but were supposing that He too is mortal like us, as being brought from not being into being, and they would not of their great ill-counsel believe that He was Eternal, as being of the Eternal Father. In order then that He might clearly shew, that He is not recent nor just-made as are we, but that He was known of their very oldest Fathers also as being Eternal, does He say these things. In the same does He (it seems) profitably reproach them, because acting ill-advisedly and foolishly minded they spurn what was a very gala to the beginner of their race. For he did but see and he rejoiced, they having Him and it being in their power to enjoy Him insult Him by their unbelief and set themselves in braggart wise against so glorious grace. Or perhaps He covertly intimates this that He is both greater and superior to Abraham seeing it was to him a festal assembly, to only know somewhat of Him: for He could not say it openly and apart from any veil, by reason of their being mighty to wrath, but He indicates it in another way.

And let no one suppose that Jesus contradicts Himself when He says "Abraham your father," since in one place He removes them from relationship with Abraham, saying, "If you were Abraham's children, you would do the works of Abraham," but now again calls them Abraham's sons. We must understand that in both cases He directs His words toward the truth. For in the former passage, defining the quality of spiritual nobility, He depicts a relationship based on sameness of character and conduct, while here He acknowledges their mere physical kinship. In this way, He can be true in the former case and not false in the latter.⁶⁶

And let no one suppose that Jesus in saying Abraham your father [died], contradicts Himself, in that He in one place removes them from relation with Abraham, saying, If ye were Abraham's children, ye would do the works of Abraham, but now again calls them Abraham's sons: but we must know that well does He in either case direct His discourse unto the truth. For in the former, defining the quality of spiritual nobility, He depicts a relation in sameness of habits, here He allots them mere bare kindred of the flesh, that both in the former He may be true, and here not false.⁶⁶

Utterly lacking in understanding is the Jews' speech, and filled with much absurdity, and one may reasonably wonder at their proceeding to such great lack of understanding that they are completely unable to comprehend as they should. For though our Savior Christ had used many different expressions, repeatedly going through the same words and in various ways indicating His own Eternity, they think no more than what they see with their bodily eyes. As though utterly confused and with the whole power of their mind disturbed, they do not extend their hearts toward what is fitting for God. Instead, as if He were just some man like us who barely began to exist and be counted among things that exist when he was born, they foolishly accuse Him of lying, not even understanding correctly what they heard Him say. For He said that Abraham had seen His Day, but they twist the meaning of His words to the opposite, saying, "You are not yet fifty years old, so how have You seen Abraham?" Therefore, the senseless Jew is miserable, always a companion of great ignorance and making madness his wild foster brother.

Utterly without understanding is the Jews' speech, and big with much absurdity, and one may wonder (and with much reason) at their proceeding to so great lack of understanding, as to be utterly unable to conceive as they ought. For though our Saviour Christ had devised full many turns of speech, over and over going through the same words and manifoldly indicating therein His own Eternity, they think no whit more than they see with the eyes of the body, but as though utterly distraught and the whole power of their mind deranged, they reach not forth their heart unto what beseems God, but as if He were some man like us, then barely beginning to be and be accounted among things that are, when he was born, they senselessly accuse Him of a lie, not even deeming aright of what they heard Him say. For He said that Abraham had seen His Day, they turn about to the contrary the force of His word, for (say they) Thou art not yet fifty years old and how hast Thou beheld Abraham? miserable therefore is the senseless Jew, ever comrade of much uninstructedness, and making madness his wild foster brother.

Again Christ returns to His usual and favorite method, for He speaks at times very obscurely and covers His explanation with various veils so that it is not open to everyone. But when He sees that His hearers understand nothing at all, then having stripped His discourse of its obscurity, He sets it before them plainly and clearly. And this He makes an effort to do on the present occasion. For since He found that they understood nothing (although a long discourse had been delivered) nor were they able to understand that He is both Eternal as being of an Eternal Father, and that He is incomparably greater than Abraham as being God, He now speaks openly, adding "Amen" in the manner of an oath to confirm what He is saying: "Before Abraham was I am." And we must not think that the Only-Begotten is boasting of being before Abraham only, for He is before all time and has His Generation most ancient, being without beginning in the Father. But since the comparison with Abraham was before Him at that moment, He says that He is older than he; just as if the number 100, for instance, were to say, "I am greater than 10": it would not surely be saying this as having the next place above ten, but because it is vastly superior and above ten. He therefore is not competing with Abraham's times, nor does He claim that He is only slightly prior to his times: but since He is above all time and surpasses the number of every age, He says that He is before Abraham, speaking a truth.

Again does Christ advance to His wonted and favourite contrivance, for He speaks at times exceeding obscurely and overshadowing His exposition with diverse veils suffers it not to be open to all. But when He sees that the hearers understand nothing at all, then having stripped His discourse of its obscurity, He sets it before them plain and clear. And this He studies to do on the present occasion. For since He found that they understood nought (albeit a long discourse had been gone through) nor yet were able to understand that He is both Eternal as being of an Eternal Father, and that He is incomparably greater than Abraham as being God, He now says openly, adding Amen in the rank of an oath for confirmation of the things said, Before Abraham was I am. And we shall in no wise think that the Only-Begotten is boasting of being before Abraham only, for He is before all time and hath His Generation most ancient, being without beginning in the Father. But since the comparison with Abraham was before Him at present, He says that He is elder than he; just as if the number 100, for instance, were to say, I am greater than 10: it would not surely be saying this, as having the next place above ten, but because it is exceeding much superior and above ten. He therefore is not rivalling Abraham's times, nor does He affirm that He is some little precedent to his times: but since He is above all time, and o'erpasseth the number of every age, He says that He is before Abraham, uttering a truth.

He very rightly and appropriately uses "was" of Abraham, but "I am" of Himself, showing that for someone who was made from things that do not exist, the necessity of decay will surely follow, but for the One who always exists, passing into non-existence will never happen.

And exceeding rightly and well does He of Abraham put, Was, of Himself, I am, shewing that to him that was made of things which are not, will full surely follow the necessity of decaying, to Him That ever is will never befall the passing into not being.

Therefore He is greater and superior to Abraham: greater as the Eternal One, superior because He does not decay as Abraham does.

Greater therefore is He and Superior to Abraham: greater as Eternal, Superior for that He decays not as he does.

They do not see the truth (since they are truly both liars themselves and have a liar for their father, as the Savior says), but they are angry without proper cause. Thinking that they should defend the honor of their ancestor as if he had been wronged, they were stirred up to inappropriate anger, even though they should have understood the meaning of what was said and who it was speaking this way. Instead, turning to the most irrational and animal-like madness, they try to stone Him, as if they had not already offended Him enough with their constant insults, or as if their foolishness would bring only slight wrath upon themselves. The Jews' attempt is therefore passionate and extremely foolish, but it does not succeed at that moment, because the time of His Passion had not yet come.

They see not the truth (in that they are verily both liars themselves, and have a liar for their father, as the Saviour saith) but are angry at no vexing thing. Supposing that they ought to contend for the glory of their forefather as though wronged, they were kindled thereby unto no seasonable anger, albeit they ought to have known the force of the things said and who it was Who thus speaks: but turning aside unto most unreasonable and beast-befitting madness, they endeavour to aim at Him with stones, as though they had not sufficiently offended Him by their already much railing, or were drawing upon themselves by their folly some small wrath. Hot therefore and most foolish is the attempt of the Jews, but it passes not into act out of season, for the time of His Passion was yet to come.

Christ hides Himself, not by retreating behind walls or placing anything else in front of His body, but by the power of His Godhead making Himself invisible to those who seek Him. And it was not enough simply to escape their notice, but He also goes out of the temple, depicting for us a kind of type of spiritual things. For He is always manifest to those who love Him (as it is said, "Blessed are the pure in heart, because they shall see God"), but He hastens away from those who are inclined to fight against God, and is seen by none who behave impiously. Nor does He love to be with or dwell with those who persecute Him, but rather He departs from them and withdraws, taking away with Him all joy and leaving those who mistreat Him stripped of the graces from Him—this in regard to their desire to do Him wrong and to the attempts of the impious ones, even though Christ shows all things to be futile, bringing to nothing the unholy daring of those who transgress against Him by His unspeakable might.

Christ hides Himself, not retreating beneath walls, not interposing ought else before His Body, but by the power of His Godhead rendering Himself invisible to them who seek Him. And it was not enough to escape their notice but He also goeth forth of the temple, limning to us a sort of type herein of things spiritual. For to them that love Him He is manifest always (as it is said, Blessed are the pure in heart, because they shall see God) but hastens away from those who are prone to fight against God, and is seen of none who behave impiously, nor yet loveth to be with after a sort and to dwell with them that persecute Him, but rather doth He depart from them and removeth, taking away with Him all joy, and leaving bare of graces from Him those by whom He is evil entreated, in regard (I mean) of their wishing to do Him wrong, and of the attempts of the impious ones, even though Christ shews all things to be vain, by His unspeakable might bringing to nought the unholy daring of those who transgress against Him.

While the Jews were raging against Him and now attempting to wound Him with stones, He immediately goes out of the temple that is among them and removes Himself from the unholiness of His pursuers. And in passing by, He at once sees one blind from his birth, and sets him forth as a sign and a most clear one that He will turn away from the abominable behavior of the Jews, and will leave the multitude of the God-opposers, and will instead visit the Gentiles, and to them transfer the abundance of His mercy. And He likens them to the man blind from his birth because they were made in error and because from their earliest age they were as it were deprived of the true knowledge of God, and because they do not have the light from God, that is, the illumination through the Spirit.

While the Jews were raging against Him and now essaying to wound Him with stones, forthwith He goes forth of the temple that is among them, and takes Him away from the unholiness of His pursuers. And in passing by, straightway He seeth one blind from his birth, and setteth him as a token and that most clear that He will remove from the abominable behaviour of the Jews, and will leave the multitude of the God-opposers, and will rather visit the Gentiles, and to them transfer the abundance of His Clemency. And He likens them to the blind from his birth by reason of their having been made in error and that they are from their first age as it were bereft of the true knowledge of God, and that they Have not the light from God, i. e., the illumination through the Spirit.

It is important to observe again what Christ's visit to the blind man as He was passing by signifies. And it occurs to me that Christ, strictly speaking, did not come for the Gentiles but for Israel's sake alone (as He Himself says somewhere, I was not sent except to the lost sheep of the house of Israel), yet the recovery of sight was given to the Gentiles, with Christ transferring His mercy to them as if in passing, because of Israel's disobedience. And this was what was foretold through Moses, I will provoke them to jealousy with those who are not a nation, with a foolish nation I will anger them. For it was a foolish nation that serves the creature more than the Creator and like irrational beasts feeds on complete ignorance, and pays attention only to earthly things. But since Israel, which was wise because of the law and prudent from having the Prophets, angered God, it in turn was angered by God, with those who formerly were not prudent being taken into the place that belonged to Israel, for to them through faith Christ was made wisdom and sanctification and redemption, as it is written, that is, both light and recovery of sight.

It is meet to observe again what Christ's visiting the blind man as He was passing by, signifies. And it comes to me to think that Christ strictly speaking came not for the Gentiles but for Israel's sake alone (as Himself too somewhere says, I was not sent save unto the lost sheep of the house of Israel), yet was the recovery of sight given to the Gentiles, Christ transferring His Mercy to them as by the way, because of the disobedience of Israel. And this it was again which was afore-sung through Moses, I will provoke them to jealousy with not a nation, with a foolish nation will I anger them. For a foolish nation was it which serveth the creature more than Creator and like irrational beasts feeds on just all unlearning, and giveth heed only to things of the earth. But since Israel which was wise by reason of the law and prudent from having Prophets angered [God], it in its turn was angered by God, they who aforetime were not prudent being taken into the place belonging to these, for to them through faith was Christ made wisdom and sanctification and redemption, as it is written, i. e., both light and recovery of sight.