Author: Mourad Takla

Beloved, our situation requires much endurance, and endurance is produced when doctrines are deeply rooted. For just as no wind can tear up an oak tree by its attacks when it sends its root down into the lower depths of the earth and is firmly held there, so too no one will be able to overturn the soul that is nailed by the fear of God. Since being nailed is more than being rooted. This is why the Prophet prays, saying, "Nail my flesh by Your fear" (Psalm 119:120, Septuagint); fix and join me as firmly as a nail driven into me. For just as people like this are hard to capture, so the opposite kind are an easy target and are easily overthrown. This was the case with the Jews at that time; for after having heard and believed, they again turned away from the path. Christ therefore, wanting to deepen their faith so that it would not be merely superficial, digs into their souls with more striking words. For it was the part of believers to endure even reproofs, but they immediately became angry. But how does He do this? He first tells them, "If you continue in My word, you are My disciples indeed, and the truth shall make you free." He is almost saying, I am about to make a deep incision, but do not be disturbed; or rather, by these words He calmed the pride of their imagination. "Shall make you free"—from what, tell me? From your sins. What then do those boasters say?

1. Beloved, our condition needs much endurance; and endurance is produced when doctrines are deeply rooted. For as no wind is able by its assaults to tear up the oak, which sends down its root into the lower recesses of the earth, and is firmly clenched there; so too the soul which is nailed by the fear of God none will be able to overturn. Since to be nailed is more than to be rooted. Thus the Prophet prays, saying, Nail my flesh by Your fear Psalm 119:120, Septuagint; do Thou so fix and join me, as by a nail riveted into me. For as men of this kind are hard to be captured, so the opposite sort are a ready prey, and are easily thrown down. As was the case of the Jews at that time; for after having heard and believed, they again turned out of the way. Christ therefore desiring to deepen their faith that it might not be merely superficial, digs into their souls by more striking words. For it was the part of believers to endure even reproofs, but they immediately were angry. But how does He this? He first tells them, If you continue in My word, you are My disciples indeed: and the truth shall make you free. All but saying, I am about to make a deep incision, but be not ye moved; or rather by these expressions He allayed the pride of their imagination. Shall make you free: from what, tell me? From your sins. What then say those boasters?

Their imagination immediately fell away, and this happened because they had been distracted by worldly things. The phrase "If you continue in My word" was the expression of One who was declaring what was in their hearts and who knew that they had indeed believed, but had not continued. And He promises a great thing: that they should become His disciples. Since some had gone away from Him before this, He says "If you continue" with reference to them, because they too had heard and believed, but departed because they could not continue. For many of His disciples went back and no longer walked openly with Him. John 6:66

Immediately their imagination dropped, and this happened from their having been fluttered about worldly things. If you continue in My word, was the expression of One declaring what was in their heart, and knowing that they had indeed believed, but had not continued. And He promises a great thing, that they should become His disciples. For since some had gone away from Him before this, alluding to them He says, If you continue, because they also had heard and believed, and departed because they could not continue. For many of His disciples went back, and walked no more openly with Him. John 6:66

You shall know the truth, that is, you shall know Me, for I am the truth. All the Jewish matters were types, but you shall know the truth from Me, and it shall free you from your sins. Just as He said to those others, You shall die in your sins, so to these He says, shall make you free. He did not say, I will deliver you from bondage—this He allowed them to figure out for themselves. What then did they say?

You shall know the truth, that is, shall know Me, for I am the truth. All the Jewish matters were types, but you shall know the truth from Me, and it shall free you from your sins. As to those others He said, You shall die in your sins, so to these He says, shall make you free. He said not, I will deliver you from bondage, this He allowed them to conjecture. What then said they?

We are Abraham's descendants and have never been enslaved to anyone. Yet if they had to be upset, they might have been expected to be upset at the earlier part of His speech, when He said, "You shall know the truth," and they would have replied, "What! Do we not know the truth now? Is the Law and our knowledge then a lie?" But they cared nothing for these things. They were troubled by worldly matters, and this was their understanding of bondage. And certainly even now, there are many who feel shame about indifferent matters and about this kind of bondage, but who feel no shame for the bondage of sin, and who would rather be called servants to this latter kind of bondage ten thousand times than once to the former. These men were like that, and they did not even know of any other bondage, and they say, "Do you call bondsmen those who are of the race of Abraham, the nobly born, who therefore ought not to be called bondsmen?" For, one says, we have never been in bondage to anyone. Such are the boastings of the Jews. "We are the seed of Abraham, we are Israelites." They never mention their own righteous deeds. Therefore John cried out to them, saying, "Do not think to say that we have Abraham as our father" (Matthew 3:9). And why did Christ not refute them, for they had often been in bondage to the Egyptians, Babylonians, and many others? Because His words were not meant to gain honor for Himself, but for their salvation, for their benefit, and He was pressing toward this goal. For He might have spoken of the four hundred years, He might have spoken of the seventy, He might have spoken of the years of bondage during the time of the Judges, at one time twenty, at another two, at another seven. He might have said that they had never ceased being in bondage. But He did not want to show that they were slaves of men, but that they were slaves of sin, which is the most grievous slavery, from which God alone can deliver, for to forgive sins belongs to no one else. And they also acknowledged this. Since then they confessed that this was the work of God, He brings them to this point, and says,

We be Abraham's seed, and were never in bondage to any man. And yet if they must needs have been vexed, it might have been expected that they would have been so at the former part of His speech, at His having said, You shall know the truth; and that they would have replied, What! Do we not now know the truth? Is then the Law and our knowledge a lie? But they cared for none of these things, they are grieved at worldly things, and these were their notions of bondage. And certainly even now, there are many who feel shame at indifferent matters, and at this kind of bondage, but who feel none for the bondage of sin, and who would rather be called servants to this latter kind of bondage ten thousand times, than once to the former. Such were these men, and they did not even know of any other bondage, and they say, Bondsmen do you call those who are of the race of Abraham, the nobly born, who therefore ought not to be called bondsmen? For, says one, we were never in bondage to any man. Such are the boastings of the Jews. We are the seed of Abraham, we are Israelites. They never mention their own righteous deeds. Wherefore John cried out to them, saying, Think not to say that we have Abraham to our father. Matthew 3:9 And why did not Christ confute them, for they had often been in bondage to the Egyptians, Babylonians, and many others? Because His words were not to gain honor for Himself, but for their salvation, for their benefit, and toward this object He was pressing. For He might have spoken of the four hundred years, He might have spoken of the seventy, He might have spoken of the years of bondage during the time of the Judges, at one time twenty, at another two, at another seven; He might have said that they had never ceased being in bondage. But He desired not to show that they were slaves of men, but that they were slaves of sin, which is the most grievous slavery, from which God alone can deliver; for to forgive sins belongs to none other. And this too they allowed. Since then they confessed that this was the work of God, He brings them to this point, and says,

Showing that this is the freedom He is talking about—freedom from this kind of slavery.

Showing that this is the freedom of which He speaks, the freedom from this service.

Gently, too, from this He casts down the things of the Law, alluding to former times. So that they may not run back to them and say, "We have the sacrifices which Moses commanded; they are able to deliver us," He adds these words, since otherwise what connection would the saying have? For all have sinned and come short of the glory of God, being justified freely by His grace (Romans 3:23-24), even the priests themselves. Therefore Paul also says of the priest that he ought to offer for sins both for the people and also for himself, for he too is compassed about with infirmity (Hebrews 5:3). And this is signified by His saying, "The servant abides not in the house." Here also He shows His equal honor with the Father and the difference between slave and free. For the parable has this meaning: that is, the servant has no power—this is the meaning of "abides not."

Gently too from this He casts down the things of the Law, alluding to former times. For that they may not run back to them and say, We have the sacrifices which Moses commanded, they are able to deliver us, He adds these words, since otherwise what connection would the saying have? For all have sinned, and come short of the glory of God, being justified freely by His grace Romans 3:23-24, even the priests themselves. Wherefore Paul also says of the priest, that he ought as for the people so also for himself to offer for sins, for that he also is compassed about with infirmity. Hebrews 5:3 And this is signified by His saying, The servant abides not in the house. Here also He shows His equal honor with the Father, and the difference between slave and free. For the parable has this meaning, that is, the servant has no power, this is the meaning of abides not.

But why does He mention a house when speaking of sins? It is to show that just as a master has power over his house, so He has power over all. And the phrase "abides not" means this: the slave has no power to grant favors, since he is not master of the house; but the Son is master of the house. For this is what "abides forever" means, expressed through a metaphor drawn from human things. So that they may not say, "Who are you?" He says, "All is Mine, for I am the Son, and dwell in My Father's house," calling His power by the name of house. As in another place He calls the Kingdom His Father's house: "In My Father's house are many mansions" (John 14:2). For since the discussion was about freedom and bondage, He reasonably used this metaphor, telling them that they had no power to set anyone free.

2. But why when speaking of sins does He mention a house? It is to show that as a master has power over his house, so He over all. And the, abides not, is this, has not power to grant favors, as not being master of the house; but the Son is master of the house. For this is the, abides forever, by a metaphor drawn from human things. That they may not say, who are you? All is Mine, (He says,) for I am the Son, and dwell in My Father's house, calling by the name of house His power. As in another place He calls the Kingdom His Father's house, In My Father's house are many mansions. Hebrews 14:2 For since the discourse was of freedom and bondage, He with reason used this metaphor, telling them that they had no power to set free.

Do you see that the Son shares the same essence as the Father, and how He declares that He has the same power as the Father? If the Son makes you free, no one can overturn it afterward, and you have secure freedom. For it is God who justifies—who can condemn? (Romans 8:33-34) Here He shows that He Himself is pure from sin, and refers to that freedom which is only in name. Such freedom even human beings can grant, but true freedom comes from God alone. And so He persuaded them not to be ashamed of their slavery to external masters, but rather of their slavery to sin. Wanting to show that they were not truly slaves except by rejecting true liberty, He more clearly demonstrates that they are slaves by saying,

Do you see the consubstantiality of the Son with the Father, and how He declares that He has the same power as the Father? If the Son make you free, no man afterwards gain-says, but you have firm freedom. For it is God that justifies, who is He that condemns? Romans 8:33-34 Here He shows that He Himself is pure from sin, and alludes to that freedom which reached only to a name; this even men give, but that God alone. And so he persuaded them not to be ashamed at this slavery, but at that of sin. And desiring to show that they were not slaves, except by repudiating that liberty, He the more shows them to be slaves by saying,

You shall be truly free.

You shall be free indeed.

This expression shows that Jesus is declaring their freedom was not genuine. To prevent them from claiming they had no sin (since they would likely say that), notice how He places this charge against them. Instead of exposing their entire way of life, He presents what they were currently doing and still wanted to do, and says,

This is the expression of one declaring that this freedom was not real. Then, that they might not say, We have no sin, (for it was probable that they would say so,) observe how He brings them beneath this imputation. For omitting to convict all their life, He brings forward that which they had in hand, which they yet desired to do, and says,

Gently and gradually He removes them from that relationship, teaching them not to be proud because of it. For just as freedom and slavery depend on people's actions, so does relationship. He did not say directly, You are not the seed of Abraham, you the murderers of the righteous; but for a time He even goes along with them and says, I know that you are Abraham's seed. Yet this is not the matter being discussed, and during the rest of this speech He uses greater force. For we can generally observe that when He is about to accomplish any great thing, after He has accomplished it, He speaks with greater boldness, as though the testimony from His works silences people. But you seek to kill Me. What of that, someone says, if they sought to do so justly. But this was not the case either; therefore He also gives the reason;

Gently and by little does He expel them from that relationship, teaching them not to be high-minded because of it. For as freedom and bondage depend on men's actions, so also does relationship. He said not directly, You are not the seed of Abraham, you the murderers of the righteous; but for a while He even goes along with them, and says, I know that you are Abraham's seed. Yet this is not the matter in question, and during the remainder of this speech He uses greater vehemence. For we may for the most part observe, that when He is about to work any great thing, after He has wrought it, He uses greater boldness of speech, as though the testimony from His works shut men's mouths. But ye seek to kill Me. What of that, says some one, if they sought to do so justly. But this was not so either; wherefore also He puts the reason;

Because My word has no place in you.

Because My word has no place in you.

How then, someone asks, did they believe in Him? As I said before, they changed again. For this reason He rebuked them sharply. If you boast of your relationship to Abraham, you ought also to display his way of life. And He did not say, "You do not contain my words," but "My word has no place in you," thereby declaring the sublimity of His doctrines. Yet even for this reason they ought not to have killed Him, but rather to have honored and attended to Him so as to learn. But what, someone asks, if you are speaking these things about yourself? For this reason He added,

How then was it, says some one, that they believed on Him? As I before said, they changed again. On which account He touched them sharply. If you boast the relationship of Abraham ye ought also to show forth his life. And He said not, You do not contain my words, but, My word has no place in you, thus declaring the sublimity of His doctrines. Yet not for this ought they to have slain, but rather to have honored and waited on Him so as to learn. But what, says some one, if you speak these things of yourself? On this account He added,

Just as I declare the Father both through my words and through the truth, you also declare your father through your actions. For I have not only the same ousia as the Father, but also the same truth.

As, He says, I both by My words and by the truth declare the Father, so also do ye by your actions (declare yours). For I have not only the same Substance, but also the same Truth with the Father.

He repeatedly addresses their murderous intent here and mentions Abraham. He does this because He wants to redirect their attention away from this relationship, to remove their excessive boasting, and also to persuade them to stop placing their hopes of salvation in Abraham or in the relationship that is according to physis, but instead in the relationship that is according to the will. For what prevented them from coming to Christ was this: their belief that the relationship according to physis was sufficient for their salvation. But what is the truth He speaks of? That He is equal with the Father. For it was because of this that the Jews sought to kill Him; and He says,

He here repeatedly handles their murderous intention, and makes mention of Abraham. And this He does desiring to draw off their attention from this relationship, and to take away their excessive boasting, and also to persuade them no longer to rest their hopes of salvation in Abraham, nor in the relationship which is according to nature, but in that which is according to the will. For what hindered their coming to Christ was this, their deeming that relationship to be sufficient for them to salvation. But what is the truth of which He speaks? That He is equal with the Father. For it was on this account that the Jews sought to slay Him; and He says,

You seek to kill Me because I have told you the truth, which I have heard of My Father.

You seek to kill Me because I have told you the truth, which I have heard of My Father.

To demonstrate that these things are not contrary to the Father, He returns to Him once more. They say to Him,

To show that these things are not opposed to the Father, He again betakes Himself to Him. They say unto Him,

What are you saying? You claim that God is your Father, yet you blame Christ for asserting this very thing? Do you see that He said God was His Father in a unique way? So when He had excluded them from their relationship to Abraham, and they had nothing to say in response, they dared something even greater and appealed to God instead. But He drives them out from this honor as well, saying,

3. What do you say? You have God for your Father, and do ye blame Christ for asserting this? Do you see that He said that God was His Father in a special manner? When therefore He had cast them out of their relationship to Abraham, having nothing to reply, they dare a greater thing, and betake themselves to God. But from this honor also He expels them, saying,

He had driven them out of their relationship to Abraham, and when they dared even greater things, He then adds a blow, telling them that not only are they not Abraham's children, but they are even children of the devil, inflicting a wound that might counterbalance their shamelessness. He does not leave this unsupported, but establishes it with proofs. For, He says, murder belongs to the wickedness of the devil. He did not merely say "you do his works," but "you do his lusts," showing that both the devil and they cling to murder, and that envy was the cause. For the devil destroyed Adam not because he had any charge against him, but only from envy. He also alludes to this here.

He had driven them out of their relationship to Abraham, and when they dared greater things, He then adds a blow, telling them that they not only are not Abraham's children, but that they are even children of the devil, and inflicting a wound which might counterbalance their shamelessness; nor does He leave it unsupported, but establishes it by proofs. For, He says, to murder belongs to the wickedness of the devil. And He said not merely, ye do his works, but, ye do his lusts, showing that both he and they hold to murder, and that envy was the cause. For the devil destroyed Adam, not because he had any charge against him, but only from envy. To this also He alludes here.

And abode not in the truth. That is, in the right life. For since they continually accused Him of not being from God, He tells them that this also comes from there. For the devil was the first father of a lie, when he said, "In the day that you eat thereof your eyes shall be opened" (Genesis 3:5), and he was the first to use it. For human beings use a lie not as something proper, but as something alien to their nature, but he uses it as something proper.

And abode not in the truth. That is, in the right life. For since they continually accused Him of not being from God, He tells them that this also is from thence. For the devil first was the father of a lie, when he said, In the day that you eat thereof your eyes shall be opened Genesis 3:5, and he first used it. For men use a lie not as a thing proper, but alien to their nature, but he as proper.

What kind of logic is this? Having no accusation against Me, you want to kill Me. For because you are enemies of the truth, therefore you persecute Me. If this had not been the reason, you would have stated your charge. This is why He added,

What kind of consequence is this? Having no charge against Me, you desire to kill Me. For because you are enemies of the truth, therefore ye persecute Me. Since had this not been the reason, you would have named your charge. Wherefore He added,

Then they said, We are not born of fornication. Yet in fact many of them were born of fornication, for they practiced unsuitable marriages. Still He does not accuse them of this, but focuses on the other point. For when He has proved them to be not of God but of the devil by all these signs (for committing murder is of the devil, and lying is of the devil, both of which you do), then He shows that to love is the sign of being of God. Why do you not understand My speech? Since they were always doubting, saying, What does he mean when he says, 'Where I am going you cannot come'? therefore He tells them, You do not understand My speech because you do not have the word of God. And this happens to you because your understanding is earthbound, and because what is Mine is far too great for you. But what if they could not understand? Not being able here means not being willing; for you have trained yourselves to be small-minded, to imagine nothing great. Because they said that they persecuted Him as being themselves zealous for God, for this reason He everywhere strives to show that to persecute Him is the act of those who hate God, but that, on the contrary, to love Him is the act of those who know God.

Then they said, We be not born of fornication. Yet in fact many of them were born of fornication, for they practiced unbefitting unions. Still He does not convict them of this, but sets Himself to the other point. For when He has proved them to be, not of God, but of the devil, by all these signs, (for to do murder is of the devil, and to lie is of the devil, both which you do,) then He shows that to love is the sign of being of God. Why do ye not understand My speech? Since they were always doubting, saying, What is it that he says, 'Whither I go ye cannot come'? therefore He tells them, You do not understand My speech, because you have not the word of God. And this comes to you, because that your understanding is groveling, and because what is Mine is far too great for you. But what if they could not understand? Not to be able here means not to be willing; for you have trained yourselves to be mean, to imagine nothing great. Because they said that they persecuted Him as being themselves zealous for God, on this account He everywhere strives to show that to persecute Him is the act of those who hate God, but that, on the contrary, to love Him is the act of those who know God.

We have one Father, even God. On this basis they take pride in themselves, not for their righteous deeds but for their honor. Therefore your unbelief is not proof that I am an enemy to God, but rather your unbelief is a sign that you do not know God. And the reason is that you are willing to lie and to do the works of the devil. But this comes from meanness of soul, as the Apostle says, "For whereas there is among you envying and strife, are you not carnal?" And why is it that you cannot? Because you want to carry out the desires of your father—you are eager and ambitious to do them. Do you see that "you cannot" actually expresses a lack of will? For Abraham did not do this. What are his works? Gentleness, meekness, obedience. But you set yourselves on the opposite path, being hard and cruel.

We have one Father, even God. On this ground they pride themselves, on their honor not their righteous deeds. Therefore your not believing is no proof that I am an enemy to God, but your unbelief is a sign that you do not know God. And the reason is, from your being willing to lie and to do the works of the devil. But this is the effect of meanness of soul; (as the Apostle says, 'For whereas there is among you envying and strife, are you not carnal?') 1 Corinthians 3:3 And why is it that you cannot? Because you will to do the lusts of your father, you are eager, you are ambitious (to do them). Do you see that ye cannot express a want of will? For this did not Abraham. What are his works? Gentleness, meekness, obedience. But ye set yourselves on the contrary part, being hard and cruel.

But how did it come into their minds to appeal to God? He had shown them unworthy of Abraham, so wanting to escape this charge, they aimed higher. When He accused them of murder, they said this, making it a kind of excuse for themselves that they were avenging God. Therefore He shows that this very thing is the act of men opposing God. And the phrase "I came forth" shows that He was from there. He says "I came forth," referring to His arrival among us. But since they would probably say to Him, "You speak certain things that are strange and new," He tells them that He had come from God. And therefore with good reason you do not hear them, because you are of the devil. For why would you kill Me? What charge do you have to bring against Me? If there is none, why do you not believe Me? Having thus proved them to be of the devil by their lying and their murder, He shows them also to be alienated from Abraham and from God, both because they hated One who had done no wrong, and because they would not hear His word. In every way He proves that He was not opposed to God, and that it was not on this account that they refused to believe, but because they were alienated from God. For when One who had done no sin, who said that He came from God and was sent by God, who spoke the truth and spoke it in such a way as to challenge all to the proof, after all this was not believed, it is clear that He was not believed because of their being carnal. Since sins do indeed, yes they do indeed debase a soul. Therefore it says, "Seeing you have become dull of hearing." For when a man cannot despise earthly things, how shall he ever be wise concerning heavenly things?

But how came it into their thoughts to betake themselves to God? He had shown them unworthy of Abraham; desiring therefore to escape this charge, they mounted higher. For when He reproached them with murder, they said this, making it, as it were, a kind of excuse for themselves that they were avenging God. Therefore He shows that this very thing is the act of men opposing God. And the, I came forth, shows that He was from thence. He says, I came forth, alluding to His arrival among us. But since they would probably say to Him, Thou speaks certain things strange and new, He tells them that He had come from God. And therefore with good reason ye hear them not, because you are of the devil. For on what account would ye kill Me? What charge have ye to bring against Me? If there be none, why do ye not believe Me? Thus then having proved them to be of the devil by their lying and their murder, He shows them also to be alien from Abraham and from God, both because they hated One who had done no wrong, and because they would not hear His word; and in every way He proves that He was not opposed to God, and that it was not on this account that they refused to believe, but because they were aliens from God. For when One who had done no sin, who said that He came from God and was sent of God, who spoke the truth, and so spoke it as to challenge all to the proof, after this was not believed, it is clear that He was not believed because of their being carnal. Since sins do use, yea they do use to debase a soul. Wherefore It says, Seeing you have become dull of hearing. Hebrews 5:11 For when a man cannot despise earthly things, how shall he ever be wise concerning heavenly things?

Therefore, I urge you to use every means so that our lives may be righteous and our minds may be cleansed, so that no filthiness hinders us. Kindle for yourselves the light of knowledge, and do not sow among thorns. For how will someone who does not know that greed is evil ever know the greater good? How will someone who does not refrain from these earthly things ever hold fast to heavenly things? It is good to take by violence, not the things that perish, but the Kingdom of heaven. "The violent," it says, "take it by force." Matthew 11:12 It is impossible to attain it through laziness, but only through zeal. But what does "the violent" mean? Much violence is needed (for the way is narrow), and a youthful and noble soul is needed. Robbers want to outrun everyone else; they look to nothing—not to conviction, accusation, or punishment—but are devoted to one thing only: getting hold of what they want to seize, and they race past everyone ahead of them on the way. Let us then seize the Kingdom of heaven, for here seizing is not a fault but rather praiseworthy, and the fault is not seizing. Here our wealth does not come from another's loss. Let us hurry to seize it. If passion disturbs us, if lust disturbs us, let us do violence to our nature, let us become gentler, let us labor a little so that we may rest forever. Do not seize gold, but seize that wealth which shows gold to be nothing but mud. For tell me, if lead and gold were laid before you, which would you take? Isn't it clear that you would take the gold? So where someone who seizes is punished, do you prefer what is more valuable, but where someone who seizes is honored, do you give up what is more valuable? If there were punishment in both cases, wouldn't you aim at this latter? But in this case there is nothing like punishment, but even blessedness. "And how," someone says, "may one seize it?" Cast away the things you already have in your hands; as long as you grasp them, you will not be able to seize the other. Consider, I ask you, a man with his hands full of silver—will he be able, as long as he holds it, to seize gold unless he first casts away the silver and frees himself? Because whoever seizes something must be well-prepared so as not to be held back. And even now there are hostile powers rushing against us to rob us, but let us flee them, let us flee them, dragging behind us nothing that may give them a grip. Let us cut apart the cords, let us strip ourselves of earthly things. What need is there of silk garments? How long will we keep unfolding this mockery? How long will we keep burying gold? I wanted to stop always saying these things, but you will not let me, continually giving me occasions and arguments. But now at least let us stop, so that having instructed others by our lives, we may obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom to the Father and the Holy Spirit be glory, now and ever and world without end. Amen.

4. Wherefore, I exhort you, use we every means that our life may be righteous, that our minds may be cleansed, so that no filthiness be a hindrance to us; kindle for yourselves the light of knowledge, and sow not among thorns. For how shall one who knows not that covetousness is an evil, ever know the greater good? How shall one who refrains not from these earthly things ever hold fast to those heavenly? It is good to take by violence, not the things that perish, but the Kingdom of heaven. The violent, it says, take it by force. Matthew 11:12 It is then not possible to attain to it by sluggishness, but by zeal. But what means the violent? There is need of much violence, (for strait is the way,) there is need of a youthful soul and a noble. Plunderers desire to outstrip all other, they look to nothing, neither to conviction, nor accusation, nor punishment, but are given up to one thing only, the getting hold of what they desire to seize, and they run past all that are before them in the way. Seize we then the Kingdom of heaven, for here to seize is no fault but rather praise, and the fault is the not seizing. Here our wealth comes not from another's loss. Haste we then to seize it. Should passion disquiet us, should lust disquiet us, let us do violence to our nature, let us become more gentle, let us labor a little, that we may rest forever. Seize not thou gold, but seize that wealth which shows gold to be but mud. For tell me, if lead and gold were laid before you, which would you take? Is it not clear that you would take the gold? Do you then, where one who seizes is punished, prefer that which is the more valuable, but where one who seizes is honored, give up what is the more valuable? If there were punishment in both cases, would you not rather aim at this latter? But in this case there is nothing like punishment, but even blessedness. And, How, says some one, may one seize it? Cast away the things which you have already in your hands; for so long as you grasp them you will not be able to seize the other. For consider, I pray you, a man with his hands full of silver, will he be able, as long as he retains it, to seize on gold, unless he first cast away the silver, and be free? Because he that seizes a thing must be well-girt so as not to be detained. And even now there are adverse powers running down against us to rob us, but let us fly them, let us fly them, trailing after us nothing that may give a hold, let us cut asunder the cords, let us strip ourselves of the things of earth. What need of silken garments? How long shall we be unrolling this mockery? How long shall we be burying gold? I desired to cease from always saying these things, but you will not suffer me, continually supplying me with occasions and arguments. But now at least let us desist, that having instructed others by our lives, we may obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.

How foolish the Jews were! They had been looking for Him before the Passover, and then they found Him right there among them. They had often tried to seize Him, either by themselves or through others, but they couldn't. Yet even His power didn't awe them enough to stop. Instead, they kept pursuing their wickedness and didn't give up. Scripture says they kept trying continuously. He spoke these words in the treasury, teaching in the Temple, and no one laid hands on Him. He spoke in the Temple in the role of teacher, which was more likely to provoke them. He said the very things that stung them and led them to accuse Him of making Himself equal to the Father. The statement "the witness of two men is true" proves this. Yet still He spoke these words, Scripture says, in the Temple in the role of teacher, and no one laid hands on Him, for His hour had not yet come—that is, the fitting time when He would be crucified had not yet arrived. So even then, what happened was not due to their power but to His oikonomia (plan). They had wanted to do this for a long time but had not been able, nor would they have been able even then unless He had consented.

1. Oh the folly of the Jews! seeking Him as they did before the Passover, and then having found Him in the midst of them, and having often attempted to take Him by their own or by others' hands without being able; they were not even so awed by His power, but set themselves to their wickedness, and desisted not. For it says, that they continually made the attempt; These words spoke He in the treasury, teaching in the Temple; and no man laid hands on Him. He spoke in the Temple, and in the character of teacher, which was more adapted to rouse them, and He spoke those things because of which they were stung, and charged Him with making Himself equal to the Father. For the witness of two men is true, proves this. Yet still He spoke these words, It says, in the Temple, in the character of teacher, and no man laid hands on Him, for His hour was not yet come; that is, it was not yet the fitting time at which He would be crucified. So that even then the deed done was not of their power, but of His dispensation, for they had long desired, but had not been able, nor would they even then have been able, except He had consented.

Why does He say this repeatedly? To shame and terrify their souls, for observe what fear this saying caused in them. Although they desired to kill Him so they might be rid of Him, they still ask where He is going, imagining such great things from the matter. He also wanted to show them another thing, that the deed would not be accomplished through their force, but He showed it to them in a figure beforehand, and already foretold the Resurrection through these words.

Why says He this continually? To shame and terrify their souls; for observe what fear this saying caused in them. Although they desired to kill Him that they might be rid of Him, they yet ask, whither He goes, such great things did they imagine from the matter. He desired also to show them another thing, that the deed would not be effected through their force; but He showed it to them in a figure beforehand, and already foretold the Resurrection by these words.

What then does Christ do? To remove their suspicion and to show that such an act is sin, He says,

What then does Christ? To remove their suspicion, and to show that such an act is sin, He says,

What He is saying is this: It is no wonder that you imagine such things, since you are fleshly people and have no spiritual thoughts, but I will not do anything of that sort, for,

What He says, is of this kind: It is no wonder that you imagine such things, you who are carnal men, and have no spiritual thoughts, but I shall not do anything of the kind, for,

I am from above; you are of the world.

I am from above; you are of the world.

Here again He speaks of their worldly and carnal imaginations, which makes it clear that "I am not of this world" does not mean that He had not taken on flesh, but that He was far removed from their wickedness. For He even says that His disciples were not of the world (John 15:19), yet they had flesh. So just as Paul, when he says "You are not in the flesh" (Romans 8:9), does not mean that they are incorporeal, so Christ when He says that His disciples are not of the world is doing nothing else than testifying to their heavenly wisdom.

Here again He speaks of their worldly and carnal imaginations, whence it is clear that the, I am not of this world, does not mean that He had not taken upon Him flesh, but that He was far removed from their wickedness. For He even says, that His disciples were not of the world John 15:19, yet they had flesh. As then Paul, when he says, You are not in the flesh Romans 8:9, does not mean that they are incorporeal, so Christ when He says, that His disciples are not of the world, does nothing else than testify to their heavenly wisdom.

For if He came to take away the sin of the world, and if it is impossible for people to remove that sin in any other way except through baptism, then it necessarily follows that whoever does not believe must leave this life still having the old man. Since whoever refuses to put to death and bury that old man through faith will die in him and will go to that place to suffer the punishment for his former sins. This is why He said, "He that believes not is judged already" (John 3:18)—not simply because of his unbelief, but because he departs from this life still bearing his former sins upon him.

For if He came to take away the sin of the world, and if it is impossible for men to put that off in any other way except by the washing, it needs must be that he that believes not must depart hence, having the old man; since he that will not by faith slay and bury that old man, shall die in him, and shall go away to that place to suffer the punishment of His former sins. Wherefore He said, He that believes not is judged already John 3:18; not merely through his not believing, but because he de parts parts hence having his former sins upon him.

Oh, what foolishness! After such a long time, after so many signs and so much teaching, they ask, "Who are you?" What then does Christ say?

Oh folly! After so long a time, such signs and teaching, they ask, Who are you? What then says Christ?

The same thing I told you from the beginning.

The same that I told you from the beginning.

What He says is something like this: You are not worthy to hear My words at all, much less to learn who I am, because you say everything you do while testing Me and paying no attention to anything I say. And I could prove all of this against you right now. For this is the meaning of,

What He says, is of this kind; You are not worthy to hear My words at all, much less to learn who I am, for you say all that you do, tempting Me, and giving heed to none of My sayings. And all this I could now prove against you. For this is the sense of,

I could not only prove you guilty, but also punish you; however, He who sent Me—that is, the Father—does not will this. For I have come not to judge the world, but to save the world, since God did not send His Son to judge the world, He says, but to save the world. John 3:17 If He has sent Me for this purpose, and He is true, then I rightly judge no one now. But I speak these things for your salvation, not for your condemnation. He speaks in this way so they would not think that it was because of weakness that, after hearing so much from them, He did not take extreme action, or that He did not know their secret thoughts and mockings.

I could not only prove you guilty, but also punish you; but He that sent Me, that is, the Father, wills not this. For I have come not to judge the world, but to save the world, since God sent not His Son to judge the world, He says, but to save the world. John 3:17 If now He has sent Me for this, and He is true, with good cause I judge no one now. But these things I speak that are for your salvation, not what are for your condemnation. He speaks thus, lest they should deem that it was through weakness that on hearing so much from them He went not to extremities, or that He knew not their secret thoughts and scoffings.

Oh, what foolishness! He never stopped speaking about Him, yet they did not know Him. Then, when after performing many signs and teaching them, He did not draw them to Himself, He next speaks to them about the Cross, saying,

Oh folly! He ceased not to speak concerning Him, and they knew Him not. Then when after working many signs, and teaching them, He drew them not to Himself, He next speaks to them of the Cross, saying,

He shows that He rightly said, "the same that I said to you from the beginning." They paid so little attention to His words. "When you have lifted up the Son of Man"—do you not expect that then you will certainly rid yourselves of Me and kill Me? But I tell you that then you will most fully know that I Am, because of the miracles, the resurrection, and the destruction of Jerusalem. For all these things were sufficient to reveal His power. He did not say, "Then you shall know who I am," for when you see, He says, that I suffer nothing from death, then you shall know that I Am—that is, the Christ, the Son of God, who governs all things and am not opposed to Him. For this reason He adds, "and of Myself I speak nothing." For you shall know both My power and My unity with the Father. Because the statement "of Myself I speak nothing" shows that His ousia does not differ from that of the Father, and that He utters nothing except what is in the mind of the Father. For when you have been driven away from your place of worship, and it is not even allowed you to serve Him as before, then you shall know that He does this to avenge Me, and because He is angry with those who would not hear Me. As though He had said, "Had I been an enemy and a stranger to God, He would not have stirred up such wrath against you." This also Isaiah declares: "He shall give the wicked in return for His burial" (Isaiah 53:9, Septuagint), and David: "Then shall He speak unto them in His wrath" (Psalm 2:5), and Christ Himself: "Behold, your house is left unto you desolate" (Matthew 23:38). And His parables declare the same thing when He says, "What shall the Lord of that vineyard do to those husbandmen? He shall miserably destroy those wicked men" (Matthew 21:40-41). Do you see that everywhere He speaks this way, because He is not yet believed? But if He will destroy them, as He will (for it says, "Bring hither those who would not that I should reign over them, and slay them"), why does He say that the deed is not His but His Father's? He addresses Himself to their weakness, and at the same time honors Him who begot Him. Therefore He did not say, "I leave your house desolate," but "it is left"—He has put it impersonally. But by saying, "How often would I have gathered your children together—and you would not," and then adding "is left," He shows that He brought about the desolation. For since, He tells them, when you were benefited and healed of your infirmities, you would not know Me, you shall know by being punished who I am.

2. He shows that He rightly said, the same that I said to you from the beginning. So little heed they gave to His words. When you have lifted up the Son of Man. Do ye not expect that you then shall certainly rid yourselves of Me, and slay Me? But I tell you that then you shall most know that I Am, by reason of the miracles, the resurrection, and the destruction (of Jerusalem). For all these things were sufficient to manifest His power. He said not, Then you shall know who I am; for, when you shall see, He says, that I suffer nothing from death, then you shall know that I Am, that is, the Christ, the Son of God, who govern all things, and am not opposed to Him. For which cause He adds, and of Myself I speak nothing. For you shall know both My power and My unanimity with the Father. Because the, of Myself I speak nothing, shows that His Substance differs not (from that of the Father), and that He utters nothing save that which is in the mind of the Father. For when you have been driven away from your place of worship, and it is not allowed you even to serve Him as hitherto, then you shall know that He does this to avenge Me, and because He is angry with those who would not hear Me. As though He had said, Had I been an enemy and a stranger to God, He would not have stirred up such wrath against you. This also Esaias declares, He shall give the wicked in return for His burial Isaiah 53:9, Septuagint; and David, Then shall He speak unto them in His wrath Psalm 2:5; and Christ Himself, Behold, your house is left unto you desolate. Matthew 23:38 And His parables declare the same thing when He says, What shall the Lord of that vineyard do to those husbandmen? He shall miserably destroy those wicked men. Matthew 21:40-41 Do you see that everywhere He speaks thus, because He is not yet believed? But if He will destroy them, as He will, (for, Bring hither, It says, those which would not that I should reign over them, and slay them,) wherefore says He that the deed is not His, but His Father's? He addresses Himself to their weakness, and at the same time honors Him that begot Him. Wherefore He said not, I leave your house desolate, but, it is left; He has put it impersonally. But by saying, How often would I have gathered your children together — and you would not, and then adding, is left, He shows that He wrought the desolation. For since, He tells them, when you were benefited and healed of your infirmities, you would not know Me, you shall know by being punished who I am.

And the Father is with Me. So that they might not consider "the one who sent Me" to be a sign of inferiority, He says "is with Me." The first phrase belongs to the Dispensation, the second to the Godhead.

And the Father is with Me. That they may not deem the who sent Me to be a mark of inferiority, He says, is with Me; the first belongs to the Dispensation, the second to the Godhead.

And He has not left Me alone, for I always do those things that please Him.

And He has not left Me alone, for I do always those things that please Him.

Once again, He has brought His message down to a more humble level, constantly opposing what they claimed—that He was not from God and that He did not keep the Sabbath. To this He responds, I do always those things that are pleasing unto Him, showing that it was actually pleasing to Him for the Sabbath to be broken. For example, just before the Crucifixion He said, Think ye that I cannot call upon My Father? And yet simply by saying, Whom do you seek? He threw them backward to the ground. Why then does He not say, Think ye that I cannot destroy you, when He had already proven this by His action? He accommodates their weakness. For He took great care to show that He did nothing contrary to the Father. So He speaks more in the manner of a human being, and just as He has not left Me alone was spoken in this way, so too was I do always those things that are pleasing unto Him.

Again He has brought down His discourse to a humbler strain, continually setting Himself against that which they asserted, that He was not of God, and that He kept not the Sabbath. To this He replies, I do always those things that are pleasing unto Him; showing that it was pleasing unto Him even that the Sabbath should be broken. So, for instance, just before the Crucifixion He said, Think ye that I cannot call upon My Father? Matthew 26:53 And yet by merely saying, Whom do you seek? c. xviii. 4, 6 He cast them down backwards. Why then says He not, Think ye that I cannot destroy you, when He had proved this by deed? He condescends to their infirmity. For He took great pains to show that He did nothing contrary to the Father. Thus He speaks rather after the manner of a man; and as He has not left Me alone, was spoken, so also was the, I do always those things that are pleasing unto Him.

When He lowered His speech to a humble level, many believed in Him. Do you still ask why He speaks humbly? Yet the Evangelist clearly pointed to this when he said, "As He spoke these things, many believed on Him." By this he almost proclaims aloud to us: O hearer, do not be confused if you hear any humble expression, for those who after such lofty teaching were not yet persuaded that He was of the Father were reasonably made to hear humbler words so that they might believe. And this is an explanation for those things which will be spoken in a humble way. They believed then, yet not as they should have, but carelessly and as if by chance, being pleased and attracted by the humility of the words. For that they did not have perfect faith the Evangelist shows through their speeches after this, in which they insult Him again. And that these are the very same people he has made clear by saying,

When He brought down His speech to a lowly strain, many believed on Him. Do you still ask wherefore He speaks humbly? Yet the Evangelist clearly alluded to this when he said, As He spoke these things, many believed on Him. By this all but proclaiming aloud to us, Oh hearer, be not confounded if you hear any lowly expression, for they who after such high teaching were not yet persuaded that He was of the Father, were with good reason made to hear humbler words, that they might believe. And this is an excuse for those things which shall be spoken in a humble way. They believed then, yet not as they ought, but carelessly and as it were by chance, being pleased and refreshed by the humility of the words. For that they had not perfect faith the Evangelist shows by their speeches after this, in which they insult Him again. And that these are the very same persons he has declared by saying,

Showing that they had not yet received His teaching, but only paid attention to His words. Therefore He speaks more sharply. Before He merely said, You shall seek Me, but now He adds what is more, You shall die in your sins. And He shows how; because you cannot, when you have come to that place afterwards, entreat Me.

Showing that they had not yet received His doctrine, but only gave heed unto His words. Wherefore He speaks more sharply. Before He merely said, You shall seek Me John 7:34, but now He adds what is more, You shall die in your sins. John 8:21 And He shows how; because ye cannot when you have come to that place afterwards entreat Me.

By these words He showed that He was now going forth to the Gentiles. But because they still did not know that He was speaking to them about the Father, He speaks of Him again, and the Evangelist has given the reason for the humble nature of these expressions.

These things which I speak unto the world. By these words He showed that He was now going forth to the Gentiles. But because they still knew not that He spoke to them of the Father, He again speaks of Him, and the Evangelist has put the reason of the humility of the expressions.

If we search the Scriptures in this way—carefully and not carelessly—we will be able to attain our salvation. If we constantly focus on them, we will learn right doctrine and a perfect way of life. For even if a person is very hardened, stubborn, and proud, and gains nothing at other times, he will at least receive fruit from this time and receive benefit—even if the benefit is not great enough for him to be aware of it, he will still receive it. For if someone who passes by a perfume shop or sits in one absorbs the scent even against his will, how much more does this happen to someone who comes to church. For just as idleness produces idleness, so also working generates a ready mind. Even if you are full of countless sins, even if you are impure, do not avoid staying here. Why should you say, "When I hear, I do not act"? It is no small benefit to consider yourself wretched; this fear is not useless, this dread is not out of place. If you only groan that you hear but do not act, you will certainly come to the doing at some point. For it is impossible that someone who speaks with God and hears God speak should not benefit. We immediately compose ourselves and wash our hands when we want to take the Bible into them. Do you see what reverence exists even before the reading? And if we proceed with care, we will gain great advantage. For we would not wash our hands unless it served to place the soul in reverence. And a woman, if she is unveiled, immediately puts on her veil, giving proof of internal reverence, and a man, if he is covered, uncovers his head. Do you see how the outward behavior reveals the inward reverence? Then, moreover, the person who sits to listen often groans and condemns his present life.

3. If now we will thus search the Scriptures, exactly and not carelessly, we shall be able to attain unto our salvation; if we continually dwell upon them, we shall learn right doctrine and a perfect life. For although a man be very hard, and stubborn, and proud, and profit nothing at other times, yet at least he shall gain fruit from this time, and receive benefit, if not so great as to admit of his being sensible of it, still he shall receive it. For if a man who passes by an ointment-maker's shop, or sits in one, is impregnated with the perfume even against his will, much more is this the case with one who comes to church. For as idleness is born of idleness, so too from working is generated a ready mind. Although you are full of ten thousand sins, although you are impure, shun not the tarrying here. Wherefore, it may be said, when hearing I do not? It is no small profit to deem one's self wretched; this fear is not useless, this dread is not unseasonable. If only you groan that, hearing I do not, you will certainly come also to the doing at some time or other. For it cannot be that he who speaks with God, and hears God speak, should not profit. We compose ourselves at once and wash our hands when we desire to take the Bible into them. Do you see even before the reading what reverence is here? And if we go on with exactness, we shall reap great advantage. For we should not, unless it served to place the soul in reverence, have washed our hands; and a woman if she be unveiled straightway puts on her veil, giving proof of internal reverence, and a man if he be covered bares his head. Do you see how the outward behavior proclaims the inward reverence? Then moreover he that sits to hear groans often, and condemns his present life.

Let us then, beloved, pay attention to the Scriptures, and if no other part receives such attention, let the Gospels at least be the subject of our earnest care. Let us keep them in our hands. For as soon as you have opened the Book you will see the name of Christ there, and you will hear someone say, "The birth of Jesus Christ was on this wise. When His mother Mary was espoused to Joseph, she was found with Child of the Holy Ghost." The person who hears this will immediately desire virginity, will marvel at the Birth, and will be freed from earthly things. It is no small thing when you see the Virgin deemed worthy of the Spirit and an Angel talking with her. And this is just on the surface. But if you persevere and continue to the end, you will despise all that pertains to this life and will mock all worldly things. If you are rich, you will think nothing of wealth when you hear that she who was the wife of a carpenter and of humble family became the mother of your Lord. If you are poor you will not be ashamed of your poverty when you hear that the Creator of the world was not ashamed of the humblest dwelling. Considering this, you will not steal, you will not covet, you will not take the goods of others, but will rather be a lover of poverty and despise wealth. And if this is the case, you will banish all evil. Again, when you see Him lying in a manger, you will not be anxious to put golden garments on your child or to have your wife's bed inlaid with silver. And if you do not care for these things, you will not commit the deeds of covetousness and robbery that are caused by them. You may gain many other things which I cannot list separately, but those who have made the trial will know them. Therefore I urge you both to obtain Bibles and to retain together with the Bibles the teachings they set forth, and to write them in your minds. The Jews, because they gave no heed, were commanded to hang their books from their hands. But we do not place them even in our hands but in our house, when we ought to stamp them on our heart. Thus cleansing our present life, we will obtain the good things that are to come, which may we all attain through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

Let us then, beloved, give heed to the Scriptures, and if no other part be so, let the Gospels at least be the subjects of our earnest care, let us keep them in our hands. For straightway when you have opened the Book you shall see the name of Christ there, and shall hear one say, The birth of Jesus Christ was on this wise. When His mother Mary was espoused to Joseph, she was found with Child of the Holy Ghost. Matthew 1:18 He that hears this will immediately desire virginity, will marvel at the Birth, will be freed from earthly things. It is not a little thing when you see the Virgin deemed worthy of the Spirit, and an Angel talking with her. And this upon the very surface; but if you persevere to go on unto the end, you shall loathe all that pertains to this life, shall mock at all worldly things. If you are rich, you shall think nothing of wealth, when you hear that she who was (the wife) of a carpenter, and of humble family, became the mother of your Lord. If you are poor you shall not be ashamed of your poverty, when you hear that the Creator of the world was not ashamed of the meanest dwelling. Considering this, thou will not rob, you will not covet, you will not take the goods of others, but will rather be a lover of poverty, and despise wealth. And if this be the case, you shall banish all evil. Again, when you see Him lying in a manger, you will not be anxious to put golden garments about your child, or to cause your wife's couch to be inlaid with silver. And if you care not for these things, you will not do either the deeds of covetousness and rapine, which are caused by them. Many other things you may gain which I cannot separately enumerate, but they will know who have made the trial. Wherefore I exhort you both to obtain Bibles, and to retain together with the Bibles the sentiments they set forth, and to write them in your minds. The Jews because they gave no heed were commanded to suspend their books from their hands; but we place them not even in our hands but in our house, when we ought to stamp them on our heart. Thus cleansing our present life, we shall obtain the good things that are to come to which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

There is nothing clearer, nothing simpler than the truth, if we do not act perversely; just as, on the other hand, if we do act perversely, nothing is more difficult. For look, the Scribes and Pharisees, who seemed to be wiser than other people, were constantly with Christ in order to plot against Him, and they witnessed His miracles and read the Scriptures, yet they gained nothing, but were actually harmed; while the officers, who could not claim any of these privileges, were won over by just one sermon, and those who had gone out to arrest Him came back bound themselves by amazement. We must not only marvel at their understanding, that they did not need signs but were convinced by the teaching alone (for they did not say, "Never did a man work miracles like this," but "Never did a man speak like this"); we must not, I say, merely marvel at their understanding, but also at their boldness, that they spoke this way to those who had sent them—to the Pharisees, to His enemies, to men who were doing everything to satisfy their hostility. The officers, the Evangelist says, came, and the Pharisees said to them, "Why have you not brought him?" To come back was a far greater act than to have stayed away, for in the latter case they would have avoided the annoyance from these men, but now they become heralds of the wisdom of Christ, and showed their boldness to an even greater degree. And they do not say, "We could not because of the crowd, for they listened to Him as to a prophet"; but what? "Never did a man speak as this Man." Yet they could have used that excuse, but they show their right attitude. For theirs was the statement not only of men admiring Him, but blaming their masters, because they had sent them to arrest Him whom they ought rather to hear. Yet they had not even heard a long sermon, but a short one; for when the mind is impartial, there is no need for long arguments. Such a thing is truth. What then do the Pharisees say? When they should have been pierced to the heart, they instead turn the accusation back on the officers, saying,

1. There is nothing clearer, nothing simpler than the truth, if we deal not perversely; just as (on the other hand) if we deal perversely, nothing is more difficult. For behold, the Scribes and Pharisees, who seemed forsooth to be wiser than other men, being ever with Christ for the sake of plotting against Him, and beholding His miracles, and reading the Scriptures, were nothing profited, but were even harmed; while the officers, who could not claim one of these privileges, were subdued by one single sermon, and they who had gone forth to bind Him, came back bound themselves by wonder. We must not only marvel at their understanding, that they needed not signs, but were taken by the teaching alone; (for they said not, Never man wrought miracles thus, but, Never man spoke thus;) we must not, I say, merely marvel at their understanding, but also at their boldness, that they spoke thus to those that had sent them, to the Pharisees, to His enemies, to men who were doing all with a view to gratify their enmity. The officers, says the Evangelist, came, and the Pharisees said to them, Why have ye not brought him? To come was a far greater deed than to have remained, for in the latter case they would have been rid of the annoyance of these men, but now they become heralds of the wisdom of Christ, and manifested their boldness in greater degree. And they say not, We could not become of the multitude, for they gave heed unto Him as unto a prophet; but what? Never man spoke as this Man. Yet they might have alleged that, but they show their right feeling. For theirs was the saying not only of men admiring Him, but blaming their masters, because they had sent them to bind Him whom it behooved rather to hear. Yet they had not heard a sermon either, but a short one; for when the long mind is impartial, there is no need of long arguments. Such a thing is truth. What then say the Pharisees? When they ought to have been pricked at the heart, they, on the contrary, retort a charge on the officers, saying,

They still speak politely to them and don't express themselves harshly, fearing that the others might completely separate themselves. Nevertheless, they show signs of anger and speak sparingly. When they should have asked what He said and marveled at the words, they don't do so, knowing that they might have been captivated. Instead, they argue with them using a very foolish argument.

They still speak them fair, and do not express themselves harshly, dreading lest the others should entirely separate themselves, yet nevertheless they give signs of anger, and speak sparingly. For when they ought to have asked what He spoke, and to have marveled at the words, they do not so, ( knowing that they might have been captivated,) but reason with them from a very foolish argument;

Do you then make this accusation against Christ, tell me, and not against the unbelievers?

Do you then make this a charge against Christ, tell me, and not against the unbelievers?

Then the charge against you is even heavier, because the people believed and you did not. They acted like people who knew the Law; so how are they accursed? You are the ones who are accursed, because you do not keep the Law, not they, who obey the Law. It was not right to slander someone on the testimony of unbelievers who did not believe in him, for this is an unjust way of acting. For you also did not believe God, as Paul says: What if some did not believe? Will their unbelief make the faith of God of no effect? God forbid. For the Prophets always rebuked them, saying, Hear, you rulers of Sodom; and, Your rulers are disobedient; and again, Is it not for you to know judgment? And everywhere they attack them forcefully. What then? Should anyone blame God for this? Absolutely not. This blame is theirs. And what better proof can anyone bring that you do not know the Law than the fact that you do not obey it? For when they had said, Has any of the rulers believed on him? and, These who do not know the Law, Nicodemus rightly rebukes them in response, saying,

Then is the charge against you the heavier, because the people believed, and you believed not. They acted like men that knew the Law; how then are they accursed? It is ye that are accursed, who keep not the Law, not they, who obey the Law. Neither was it right, on the evidence of unbelievers, to slander one in whom they believed not, for this is an unjust mode of acting. For you also believed not God, as Paul says; What if some did not believe? Shall their unbelief make the faith of God of none effect? God forbid. Romans 3:3-4 For the Prophets ever rebuked them, saying, Hear, you rulers of Sodom; and, Your rulers are disobedient Isaiah 1:10, 23; and again, Is it not for you to know judgment? Micah 3:1 And everywhere they attack them vehemently. What then? Shall one blame God for this? Away with the thought. This blame is theirs. And what other proof can a man bring of your not knowing the Law than your not obeying it? For when they had said, Hath any of the rulers believed on him? and, These who know not the Law, Nicodemus in fair consequence upbraids them, saying,

He shows that they neither know the Law nor obey the Law. If that Law commands that no one should be killed without first being heard, and they were eager to do this deed before hearing him, they were breaking the Law. And because they said, "None of the rulers has believed in him" (John 7:50), the Evangelist tells us that Nicodemus was one of them, to show that even rulers believed in him. Although they did not yet show appropriate boldness, they were still becoming attached to Christ. Notice how carefully he rebukes them. He did not say, "You want to kill him and condemn the man as a deceiver without proof." Instead, he spoke in a gentler way, restraining their excessive violence and their reckless and murderous attitude. That is why he turns his argument to the Law, saying, "Unless it hears him carefully and knows what he does." So not just hearing, but careful hearing is required. For the meaning of "know what he does" is: what he intends, for what reason, for what purpose, whether for overthrowing the established order and as an enemy. Being confused, then, because they had said, "None of the rulers has believed in him," they addressed him neither forcefully nor gently. For tell me, after he had said, "The Law judges no man," how does it follow that they should say,

He shows that they neither know the Law, nor do the Law; for if that Law commands to kill no man without first hearing him, and they before hearing were eager for this deed, they were transgressors of the Law. And because they said, None of the rulers has believed on him John 7:50, therefore the Evangelist informs us that Nicodemus was one of them, to show that even rulers believed on Him; for although they showed not yet fitting boldness, still they were becoming attached to Christ. Observe how cautiously he rebukes them; he said not, You desire to kill him, and condemn the man for a deceiver without proof; but spoke in a milder way, hindering their excessive violence, and their inconsiderate and murderous disposition. Wherefore he turns his discourse to the Law, saying, Except it hear him carefully, and know what he does. So that not a bare hearing, but careful hearing is required. For the meaning of, know what he does, is, what he intends, on what account, for what purpose, whether for the subversion of the order of things and as an enemy. Being therefore perplexed, because they had said, None of the rulers has believed on him, they addressed him, neither vehemently, nor yet with forbearance. For tell me, after he had said, The Law judges no man, how does it follow that they should say,

When they should have demonstrated that they had not sent to summon Him without proper judgment, or that it was not appropriate to permit Him to speak, they instead respond in a harsh and angry way.

2. When they ought to have shown that they had not sent to summon Him without judgment, or that it was not fitting to allow Him speech, they take the reply rather in a rough and angry manner.

Search and see: no prophet has arisen from Galilee.

Search, and look: for out of Galilee has arisen no prophet.

What had the man actually said? Had he claimed that Christ was a prophet? No—he had only said that Christ should not be killed without a trial. But they responded rudely, treating him as someone ignorant of Scripture. It was as if someone had said, "Go and learn," for this is what "Search, and look" means. What then did Christ do? Since they kept focusing on Galilee and "The Prophet," he wanted to free everyone from this mistaken idea and to show that he was not one of the prophets, but the Master of the world. So he said,

Why, what had the man said? That Christ was a prophet? No; he said, that He ought not to be slain unjudged; but they replied insolently, and as to one who knew nothing of the Scriptures; as though one had said, Go, learn, for this is the meaning of, Search, and look. What then did Christ? Since they were continually dwelling upon Galilee and The Prophet, to free all men from this erroneous suspicion, and to show that He was not one of the prophets, but the Master of the world, He said,

Not from Galilee, not from Palestine, nor from Judea. So what do the Jews say?

Not of Galilee, not of Palestine, nor of Judæa. What then say the Jews?

Alas! For their folly, He continually referred them to the Scriptures, and now they say, "You bear witness of yourself." What was the witness He bore? "I am the light of the world." A great thing to say, truly great, but it did not greatly amaze them, because He did not now make Himself equal to the Father, nor assert that He was His Son, nor that He was God, but for a time calls Himself a light. They indeed wanted to disprove this also, and yet this was a much greater thing than to say,

Alas! For their folly, He continually referred them to the Scriptures, and now they say, You bear record of yourself. What was the record He bare? I am the light of the world. A great thing to say, great of a truth, but it did not greatly amaze them, because He did not now make Himself equal to the Father, nor assert that He was His Son, nor that He was God, but for a while calls Himself a light. They indeed desired to disprove this also, and yet this was a much greater thing than to say,

He who follows Me will not walk in darkness.

He that follows Me, shall not walk in darkness.

Using the words "light" and "darkness" in a spiritual sense, He means "abides not in error." In this place He draws on Nicodemus and brings him in as having spoken very boldly, and He praises the servants who had also done so. For to cry aloud is the act of one who desires to make others hear as well. At the same time He hints at those who were secretly plotting treacheries, being both in darkness and error, but that they would not prevail over the light. And He reminds Nicodemus of the words He had spoken before: "Every one that does evil hates the light, neither comes to the light, lest his deeds should be reproved" (John 3:20). For since they had asserted that none of the rulers had believed in Him, He therefore says that he who does evil does not come to the light, to show that their not having come proceeds not from the weakness of the light, but from their own perverse will.

Using the words light and darkness in a spiritual sense, and meaning thereby abides not in error. In this place He draws on Nicodemus, and brings him in as having spoken very boldly, and praises the servants who had also done so. For to cry aloud, is the act of one desirous to cause that they also should hear. At the same time He hints at these who were secretly contriving treacheries, being both in darkness and error, but that they should not prevail over the light. And He reminds Nicodemus of the words which He had uttered before, Every one that does evil hates the light, neither comes to the light, lest his deeds should be reproved. John 3:20 For since they had asserted that none of the rulers had believed on Him, therefore He says, that he that does evil comes not to the light, to show that their not having come proceeds not from the weakness of the light, but from their own perverse will.

They answered and said to Him, "Do you bear witness to yourself?"

They answered and said to Him, Do you bear witness to yourself?

What then does He say?

What then says He?

What He had said before, these men now bring forward as if it had been a specific assertion. So what does Christ do? To refute this and to show that He used those expressions as appropriate for them and for their suspicions—since they supposed Him to be a mere man—He says, "Though I bear record of Myself, My record is true, for I know whence I come." What does this mean? I am of God, I am God, the Son of God, and God Himself is a faithful witness to Himself, but you do not know Him. You deliberately make mistakes, knowing but pretending not to know, and you say everything you say according to mere human reasoning, choosing to understand nothing beyond what is visible.

What He had before said, these men bring forward as if it had been specially asserted. What then does Christ? To refute this, and to show that He used those expressions as suitable to them and to their suspicions, who supposed Him to be a mere man, He says, Though I bear record of Myself, My record is true, for I know whence I come. What is this? I am of God, am God, the Son of God, and God Himself is a faithful witness unto Himself, but you know Him not; ye willingly err, knowing ye pretend not to know, but say all that you say according to mere human imagination, choosing to understand nothing beyond what is seen.

Since living according to the flesh means living badly, judging according to the flesh means judging unjustly. But I judge no one.

As to live after the flesh is to live badly, so to judge after the flesh is to judge unjustly. But I judge no man.

What He says is this kind of thing: You judge unjustly. And if someone asks, if we judge unjustly, why don't You rebuke us? Why don't You punish us? Why don't You condemn us? Because, He says, I did not come for this. This is the meaning of "I judge no man; yet if I judge, My judgment is true." For if I had been willing to judge, you would have been among the condemned. And I say this without judging you. Yet I don't tell you that I say it without judging you as if I weren't confident that if I had judged you, I would have convicted you; since if I had judged you, I would have had to condemn you justly. But now the time of judgment has not yet come. He also alluded to the judgment to come, saying,

What He says, is of this kind; You judge unjustly. And if, says some one, we judge unjustly, why dost Thou not rebuke us? Why dost Thou not punish us? Why dost Thou not condemn us? Because, He says, I came not for this. This is the meaning of, I judge no man; yet if I judge, My judgment is true. For had I been willing to judge, you would have been among the condemned. And this I say, not judging you. Yet neither do I tell you that I say it, not judging you, as though I were not confident that had I judged you, I should have convicted you; since if I had judged you, I must justly have condemned you. But now the time of judgment is not yet. He alluded also to the judgment to come, saying,

I am not alone, but I and the Father who sent Me.

I am not alone, but I and the Father that sent Me.

Here He suggested that He is not the only one who condemns them, but the Father does as well. Then He veiled this point by directing them to His own testimony.

Here He hinted, that not He alone condemns them, but the Father also. Then He concealed this, by leading them to His own testimony.

What would the heretics say here? They would say, "How is he better than man, if we take what he has said simply?" For this rule is laid down in the case of men, because no man by himself is trustworthy. But in the case of God, how can one endure such a way of speaking? How then is the word "two" used? Is it because they are two, or because being men they are therefore two? If it is because they are two, why did he not go to John and say, "I bear witness of myself, and John bears witness of me"? Why not to the angels? Why not to the prophets? For he might have found ten thousand other testimonies. But he desires to show not only that there are Two, but also that they are of the same ousia.

3. What would the heretics say here? (They would say,) How is he better than man, if we take what he has said simply? For this rule is laid down in the case of men, because no man by himself is trustworthy. But in the case of God, how can one endure such a mode of speaking? How then is the word 'two' used? Is it because they are two, or because being men they are therefore two? If it is because they are two, why did he not betake himself to John, and say, I bear witness of myself, and John bears witness of me? Wherefore not to the angels? Wherefore not to the prophets? For he might have found ten thousand other testimonies. But he desires to show not this only that there are Two, but also that they are of the same Substance.

Because they knew, yet they spoke as though they didn't know, and as if they were testing Him, He doesn't even consider them worthy of an answer. Therefore from this point on He speaks more clearly and more boldly, drawing His testimony from signs, from His teaching of those who followed Him, and from the fact that the Cross was near. For He says, "I know where I come from." This wouldn't greatly affect them, but adding "and where I am going" would rather terrify them, since He wasn't going to remain in death. But why didn't He say, "I know that I am God," instead of "I know where I come from"? He constantly mixes lowly words with sublime ones, and even these He veils. For after saying "I bear witness of Myself" and proving this, He descends to a humbler tone. It's as though He had said, "I know from whom I am sent, and to whom I depart." For then they could have had nothing to say against it when they heard that He was sent from Him and would depart to Him. He says, "I could not have spoken any falsehood, I who have come from there and depart there, to the true God. But you don't know God, and therefore you judge according to the flesh." For if after hearing so many sure signs and proofs you still say "your witness is not true," if you consider Moses worthy of belief, both in what he speaks concerning others and what he speaks concerning himself, but not Christ, this is to judge according to the flesh. "But I judge no one." He does indeed also say that the Father judges no one. How then does He here declare, "If I judge, My judgment is just, for I am not alone"? He again speaks in reply to their thoughts. The judgment that is Mine is the judgment of the Father. The Father, judging, would not judge differently than I do, and I would not judge differently than the Father does. Why did He mention the Father? Because they wouldn't have thought that the Son was to be believed unless He received the witness of the Father. Besides, the statement doesn't even hold up. For in the case of men, when two bear witness in a matter pertaining to another, then their witness is true (this is what it means for two to witness), but if one should witness for himself, then they are no longer two. Do you see that He said this for no other reason than to show that He was of the same ousia, that He needed no other witness, and was in nothing inferior to the Father? Observe at least His independence.

Because while they knew they spoke as though they knew not, and as if trying Him, He does not even deem them worthy of an answer. Wherefore henceforth He speaks all more clearly and more boldly; drawing His testimony from signs, and from His teaching of them that followed Him, and by the Cross being near. For, I know, He says, whence I come. This would not greatly affect them, but the adding, and whither I go, would rather terrify them, since He was not to remain in death. But why said He not, I know that I am God, instead of, I know whence I come? He ever mingles lowly words with sublime, and even these He veils. For after saying, I bear witness of Myself, and proving this, He descends to a humbler strain. As though He had said, I know from whom I am sent, and to whom I depart. For so they could have had nothing to say against it, when they heard that He was sent from Him, and would depart to Him. I could not have spoken, He says, any falsehood, I who have come from thence, and depart there, to the true God. But ye know not God, and therefore judge according to the flesh. For if having heard so many sure signs and proofs ye still say, 'your witness is not true,' if you deem Moses worthy of credit, both as to what he speaks concerning others and what he speaks concerning himself, but Christ not so, this is to judge according to the flesh. But I judge no man. He says indeed also that the Father judges no man. John 5:22 How then does He here declare, that, If I judge, My judgment is just, for I am not alone? He again speaks in reply to their thoughts. The judgment which is Mine is the judgment of the Father. The Father, judging, would not judge otherwise than as I do, and I should not judge otherwise than as the Father. Wherefore did He mention the Father? Because they would not have thought that the Son was to be believed unless He received the witness of the Father. Besides, the saying does not even hold good. For in the case of men when two bear witness in a matter pertaining to another, then their witness is true, (this is for two to witness,) but if one should witness for himself, then they are no longer two. Do you see that He said this for nothing else but to show that He was of the same Substance, that He needed no other witness, and was in nothing inferior to the Father? Observe at least His independence;

Had He been of inferior substance, He would not have said this. But so that you may not think that the Father is simply included to make up the number of two witnesses, observe that His power has nothing different from the Father's. A man bears witness when he is trustworthy in himself, not when he himself needs testimony, and that too in a matter concerning another person; but in a matter of his own, where he needs the witness of another, he is not trustworthy. But in this case it is all the opposite. For though He bears witness in a matter of His own, and says that witness is borne to Him by another, He asserts that He is trustworthy, in every way manifesting His independence. For why, when He had said, "I am not alone, but I and the Father that sent Me," and "The testimony of two men is true," did He not remain silent, instead of adding, "I am One that bear witness of Myself"? It was evidently to show His independence. And He places Himself first: "I am One that bear witness of Myself." Here He shows His equality of honor, and that they gained nothing by saying that they knew God the Father, while they did not know Him. And He says that the cause of this ignorance was that they were not willing to know Him. Therefore He tells them that it was not possible to know the Father without knowing Him, so that even in this way He might draw them to the knowledge of Him. For since they left Him aside and even sought to obtain the knowledge of the Father, He says, "You cannot know the Father without Me." So that those who blaspheme the Son blaspheme not the Son only, but Him that begot Him also.

Had He been of inferior substance, He would not have put this. But now that you may not deem that the Father is included, to make up the number (of two), observe that His power has nothing different (from the Father's). A man bears witness when he is trustworthy of himself, not when he himself needs testimony, and that too in a matter pertaining to another; but in a matter of his own, where he needs the witness of another, he is not trustworthy. But in this case it is all contrary. For He though bearing witness in a matter of His own, and saying that witness is borne to Him by another, asserts that He is trustworthy, in every way manifesting His independence. For why, when He had said, I am not alone, but I and the Father that sent Me, and, The testimony of two men is true, did He not hold His peace, instead of adding, I am One that bear witness of Myself? It was evidently to show His independence. And He places Himself first; I am One that bear witness of Myself. Here He shows His equality of honor, and that they were profited nothing by saying that they knew God the Father, while they knew not Him. And He says that the cause of this ( ignorance) was that they were not willing to know Him. Therefore He tells them that it was not possible to know the Father without knowing Him, that even so He might draw them to the knowledge of Him. For since leaving Him they even sought to get the knowledge of the Father, He says, You cannot know the Father without Me. John 8:19 So that they who blaspheme the Son, blaspheme not the Son only, but Him that begot Him also.

Let us avoid this error and glorify the Son. If He were not of the same Nature, He would not have spoken in this way. For if He merely taught but was of different Substance, a person might not know Him yet still know the Father. And again, it would not be true that one who knew Him would altogether know the Father, for neither does one who knows a man know an Angel. Yes, someone replies, the person who knows the creation knows God. By no means. Many people—in fact I should say all people—know the creation (for they see it), but they do not know God. Let us then glorify the Son of God, not only with this glory of words, but also with the glory that comes through works. For the first without the second is nothing. Behold, says Saint Paul, you are called a Jew, and rest in the Law, and make your boast of God—you therefore who teach another, do you not teach yourself? You who make your boast of the Law, through breaking of the Law do you dishonor God? Beware lest we also, who boast of the rightness of our faith, dishonor God by not displaying a life agreeable to the faith, causing Him to be blasphemed. For He intends the Christian to be the teacher of the world, its leaven, its salt, its light. And what is that light? It is a life that shines and has no dark thing in it. Light is not useful to itself, nor leaven, nor salt, but shows its usefulness toward others, and so we are required to do good, not only to ourselves but to others. For salt, if it does not salt, is not salt. Moreover another thing is clear: if we are righteous, others shall certainly be so also, but as long as we are not righteous, we shall not be able to assist others. Let there be nothing foolish or silly among us. Such are worldly matters, such are the cares of this life. This is why the virgins were called foolish—because they were busy with foolish, worldly matters, gathering things together here but not laying up treasure where they ought. There is fear that this might be our situation, fear that we too might depart clothed with filthy garments to that place where everyone else has bright and shining ones. For nothing is more filthy, nothing more impure, than sin. Therefore the Prophet, declaring its nature, cried out, My wounds stink and are corrupt. And if you want to fully understand how foul sin is, consider it after it has been committed—when you are delivered from the desire, when the fire no longer troubles you, then you shall see what sin is. Consider anger when you are calm; consider avarice when you do not feel it. There is nothing more shameful, nothing more accursed, than greed and avarice. We say this continually, desiring not to trouble you but to gain some great and wonderful advantage. For the person who has not acted rightly after hearing once may perhaps do so after hearing a second time, and the person who has passed by the second time may do right after the third. May God grant that we, being delivered from all evil things, may have the sweet savor of Christ, for to Him, with the Father and the Holy Spirit, is glory, now and ever and world without end. Amen.

4. This let us avoid, and glorify the Son. Had He not been of the same Nature, He would not have spoken thus. For had He merely taught, but been of different Substance, a man might not have known Him, and yet have known the Father; and again, it would not have been that one who knew Him, would have altogether known the Father; for neither does one who knows a man know an Angel. Yes, replies some one, he that knows the creation, knows God. By no means. Many, or rather I should say, all men know the creation, (for they see it,) but they know not God. Let us then glorify the Son of God, not with this glory (of words) only, but that also which is by works. For the first without the last is nothing. Behold, says St. Paul, you are called a Jew, and restest in the Law, and makest your boast of God — thou therefore that teachest another, teachest class="greek">judgest. " }}–> thou not yourself? Thou that makest your boast of the Law, through breaking of the Law do you dishonor God? Romans 2:17-23 Beware lest we also who make boast of the rightness of our faith dishonor God by not manifesting a life agreeable to the faith, causing Him to be blasphemed. For He would have the Christian to be the teacher of the world, its leaven, its salt, its light. And what is that light? It is a life which shines, and has in it no dark thing. Light is not useful to itself, nor leaven, nor salt, but shows its usefulness towards others, and so we are required to do good, not to ourselves only, but to others. For salt, if it salt not, is not salt. Moreover another thing is evident, that if we be righteous, others shall certainly be so also; but as long as we are not righteous, we shall not be able to assist others. Let there be nothing foolish or silly among us; such are worldly matters, such are the cares of this life. Wherefore the virgins were called foolish, because they were busy about foolish, worldly matters, gathering things together here, but laying not up treasure where they ought. Fear there is lest this be our case, fear lest we too depart clothed with filthy garments, to that place where all have them bright and shining. For nothing is more filthy, nothing more impure, than sin. Wherefore the Prophet declaring its nature cried out, My wounds stink, and are corrupt. Psalm 38:5 And if you will fully learn how ill-savored sin is, consider it after it has been done; when you are delivered from the desire, when the fire no longer troubles you, then shall you see what sin is. Consider anger, when you are calm; consider avarice, when thou dost not feel it. There is nothing more shameful, nothing more accursed, than rapine and avarice. This we continually say, desiring not to vex you, but to gain some great and wonderful advantage. For he who has not acted rightly after hearing once, may perhaps do so after hearing a second time; and he who has passed by the second time, may do right after the third. God grant that we, being delivered from all evil things, may have the sweet savor of Christ; for to Him, with the Father and the Holy Ghost is glory, now and ever and world without end. Amen.

Those who come to divine teaching and pay attention to the faith must show the desire that thirsty people have for water, and stir up a similar longing in themselves; this way they will also be able to carefully retain what is said. For just as thirsty people, when they have taken a bowl, eagerly drain it and then stop, so too those who hear the divine oracles, if they receive them while thirsting, will never grow weary until they have drunk them up. For to show that people ought always to thirst and hunger, it says, Blessed are they which do hunger and thirst after righteousness; and here Christ says, If any man thirst, let him come unto Me, and drink. What He is saying is this: I do not draw anyone to Me by necessity and force; but if anyone has great zeal, if anyone is inflamed with desire, that person I call.

1. They who come to the divine preaching and give heed to the faith, must manifest the desire of thirsty men for water, and kindle in themselves a similar longing; so will they be able also very carefully to retain what is said. For as thirsty men, when they have taken a bowl, eagerly drain it and then desist, so too they who hear the divine oracles if they receive them thirsting, will never be weary until they have drunk them up. For to show that men ought ever to thirst and hunger, Blessed, It says, are they which do hunger and thirst after righteousness Matthew 5:6; and here Christ says, If any man thirst, let him come unto Me, and drink. What He says is of this kind, I draw no man to Me by necessity and constraint; but if any has great zeal, if any is inflamed with desire, him I call.

But why has the Evangelist noted that it was on the last day, that great day? Both the first day and the last were great, while they spent the days in between more in enjoyment. Why then does he say on the last day? Because on that day they were all gathered together. He did not come on the first day and explained the reason to His brothers, nor did He say anything like this on the second and third days, so His words would not be wasted since the hearers were about to indulge themselves. But on the last day, when they were returning home, He gives them provisions for their salvation and cries aloud, partly showing us His boldness through this, and partly because of the size of the crowd. And to show that He was not speaking of physical drink, He adds: He who believes in Me, as the Scripture has said, out of his belly shall flow rivers of living water. By belly He here means the heart, just as it says in another place, And Your Law in the midst of my belly. But where has Scripture said that rivers of living water shall flow from his belly? Nowhere. What then does He that believes in Me, as the Scripture says mean? We must place a stop here, so that rivers shall flow from his belly is a statement of Christ. Because many said, This is the Christ, and When the Christ comes will He do more miracles? He shows that one must have correct knowledge and be convinced not so much from the miracles as from the Scriptures. Many who saw Him working miracles did not receive Him as Christ and were ready to say, Do not the Scriptures say that Christ comes from the seed of David? and they kept dwelling on this. Therefore, wanting to show that He did not avoid the proof from the Scriptures, He again refers them to the Scriptures. He had said before, Search the Scriptures, and again, It is written in the Prophets, And they shall be taught of God, and Moses accuses you, and here, As the Scripture has said, rivers shall flow from his belly, alluding to the greatness and abundance of grace. As He says in another place, A well of water springing up unto eternal life, meaning he shall possess much grace. Elsewhere He calls it eternal life, but here living water. He calls it living because it always works, for the grace of the Spirit, when it has entered the mind and been established, springs up more than any fountain, does not fail, does not become empty, does not stop. Therefore, to indicate both its unfailing supply and unlimited operation, He has called it a well and rivers—not one river but countless ones—and in the former case He has shown its abundance by the expression springing. Anyone can clearly understand what is meant if they consider the wisdom of Stephen, the speech of Peter, the intensity of Paul, how nothing stopped them, nothing withstood them—not the anger of crowds, not the attacks of tyrants, not the schemes of demons, not daily deaths—but like rivers carried along with a great rushing sound, they went on their way sweeping everything along with them.

But why has the Evangelist remarked that it was on the last day, that great day? For both the first day and the last were great, while the intermediate days they spent rather in enjoyment. Wherefore then says he, in the last day? Because on that day they were all collected together. For on the first day He came not, and told the reason to His brethren, nor yet on the second and third days says He anything of this kind, lest His words should come to nought, the hearers being about to run into indulgence. But on the last day when they were returning home He gives them supplies for their salvation, and cries aloud, partly by this showing to us His boldness, and partly for the greatness of the multitude. And to show that He spoke not of material drink, He adds, He that believes in Me, as the Scripture has said, out of his belly shall flow rivers of living water. By belly he here means the heart, as also in another place It says, And Your Law in the midst of my belly. Psalm 40:10; Theodotion But where has the Scripture said, that rivers of living water shall flow from his belly? Nowhere. What then means, He that believes in Me, as the Scripture says? Here we must place a stop, so that the, rivers shall flow from his belly, may be an assertion of Christ. For because many said, This is the Christ; and, When the Christ comes will He do more miracles? He shows that it behooves to have a correct knowledge, and to be convinced not so much from the miracles as from the Scriptures. Many, in fact, who even saw Him working marvels received Him not as Christ, and were ready to say, Do not the Scriptures say that Christ comes of the seed of David? and on this they continually dwelt. He then, desiring to show that He did not shun the proof from the Scriptures, again referrs them to the Scriptures. He had said before, Search the Scriptures John 5:39; and again, It is written in the Prophets, And they shall be taught of God John 6:45; and, Moses accuses you John 5:45; and here, As the Scripture has said, rivers shall flow from his belly, alluding to the largeness and abundance of grace. As in another place He says, A well of water springing up unto eternal life John 4:14, that is to say, he shall possess much grace; and elsewhere He calls it, eternal life, but here, living water. He calls that living which ever works; for the grace of the Spirit, when it has entered into the mind and has been established, springs up more than any fountain, fails not, becomes not empty, stays not. To signify therefore at once its unfailing supply and unlimited operation, He has called it a well and rivers, not one river but numberless; and in the former case He has represented its abundance by the expression, springing. And one may clearly perceive what is meant, if he will consider the wisdom of Stephen, the tongue of Peter, the vehemence of Paul, how nothing bare, nothing withstood them, not the anger of multitudes, not the risings up of tyrants, not the plots of devils, not daily deaths, but as rivers borne along with a great rushing sound, so they went on their way hurrying all things with them.

How then did the prophets prophesy and work those countless wonders? For the apostles did not cast out demons by the Spirit, but by power received from Him, as He Himself says, "If I by Beelzebub cast out devils, by whom do your children cast them out?" And He said this, indicating that before the Crucifixion not everyone cast out demons by the Spirit, but some did so by the power received from Him. So when He was about to send them, He said, "Receive the Holy Ghost," and again, "The Holy Ghost came upon them," and then they worked miracles. But when He was sending them, Scripture does not say that He gave them the Holy Ghost, but that He gave them power, saying, "Cleanse the lepers, cast out devils, raise the dead, freely you have received, freely give." But in the case of the prophets, everyone agrees that the gift was that of the Holy Spirit. But this grace was limited and departed and failed from the earth, from the day when it was said, "Your house is left unto you desolate," and even before that day its scarcity had begun, for there was no longer any prophet among them, nor did grace visit their holy things. Since then the Holy Ghost had been withheld, but was in the future to be poured out abundantly, and since the beginning of this giving was after the Crucifixion—not only in its abundance, but also in the increased greatness of the gifts (for the gift was more marvelous, as when it says, "You know not what Spirit you are of," and again, "For you have not received the Spirit of bondage, but the Spirit of adoption," and the men of old possessed the Spirit themselves but did not impart it to others, while the apostles filled tens of thousands with it)—since then, I say, they were to receive this gift, but it was not yet given, for this reason he adds, "The Holy Ghost was not yet." Since then the Lord spoke of this grace, the Evangelist has said, "For the Holy Ghost was not yet," that is, was not yet given.

2. How then did the Prophets prophesy and work those ten thousand wonders? For the Apostles cast not out devils by the Spirit, but by power received from Him; as He says Himself, If I by Beelzebub cast out devils, by whom do your children cast them out? Matthew 12:27 And this He said, signifying that before the Crucifixion not all cast out devils by the Spirit, but that some did so by the power received from Him. So when He was about to send them, He said, Receive the Holy Ghost John 20:22; and again, The Holy Ghost came upon them Acts 19:6, and then they wrought miracles. But when He was sending them, the Scripture said not, that He gave to them the Holy Ghost, but that He gave to them power, saying, Cleanse the lepers, cast out devils, raise the dead, freely you have received, freely give. Matthew 10:1-8 But in the case of the Prophets, all allow that the Gift was that of the Holy Spirit. But this Grace was stinted and departed and failed from off the earth, from the day in which it was said, Your house is left unto you desolate Matthew 23:38; and even before that day its dearth had begun, for there was no longer any prophet among them, nor did Grace visit their holy things. Since then the Holy Ghost had been withheld, but was for the future to be shed forth abundantly, and since the beginning of this imparting was after the Crucifixion, not only as to its abundance, but also as to the increased greatness of the gifts, (for the Gift was more marvelous, as when It says, You know not what Spirit you are of Luke 9:55; and again, For you have not received the Spirit of bondage, but the Spirit of adoption Romans 8:15; and the men of old possessed the Spirit themselves, but imparted It not to others, while the Apostles filled tens of thousands with It,) since then, I say, they were to receive this Gift, but It was not yet given, for this cause he adds, The Holy Ghost was not yet. Since then the Lord spoke of this grace, the Evangelist has said, For the Holy Ghost was not yet, that is, was not yet given,

Because Jesus was not yet glorified.

Because Jesus was not yet glorified.

He calls the Cross "glory." Since we were enemies who had sinned and fallen short of God's gift, and since we hated God, and since grace proves our reconciliation, and since a gift is not given to those who are hated but to friends and those who have been pleasing—it was necessary that the Sacrifice be offered for us first, so that the enmity against God that was in our flesh might be removed, so that we might become God's friends and thus receive the Gift. For if this was necessary regarding the promise made to Abraham, how much more so regarding grace. Paul has stated this, saying, "If they which are of the Law be heirs, faith is made void—because the Law works wrath" (Romans 4:14-15). What he means is this: God promised to give the land to Abraham and his descendants, but his descendants were unworthy of the promise and could not be pleasing to God through their own deeds. For this reason faith came in, an easy action, so that it might draw grace to itself and so that the promise would not fail. And it says,

Calling the Cross, glory. For since we were enemies, and had sinned, and fallen short of the gift of God, and were haters of God, and since grace was a proof of our reconciliation, and since a gift is not given to those who are hated, but to friends and those who have been well-pleasing; it was therefore necessary that the Sacrifice should first be offered for us, that the enmity (against God) which was in our flesh should be done away, that we should become friends of God, and so receive the Gift. For if this was done with respect to the promise made to Abraham, much more with respect to grace. And this Paul has declared, saying, If they which are of the Law be heirs, faith is made void — because the Law works wrath. Romans 4:14-15 What he says, is of this kind: God promised that He would give the earth to Abraham and to his seed: but his descendants were unworthy of the promise, and of their own deeds could not be well-pleasing unto God. On this account came in faith, an easy action, that it might draw grace unto it, and that the promise might not fail. And It says,

Therefore it is of faith, that it might be by grace, so that the promise might be sure. Romans 4:16 For this reason it is by grace, since they did not prevail by their own labors.

Therefore it is of faith, that it might be by grace, to the end the promise might be sure. Romans 4:16 Wherefore it is by grace, since by their own labors they prevailed not.

But why, after saying "according to the Scriptures," did He not add the testimony? Because their mind was corrupt; for,

But wherefore after saying, according to the Scriptures, did He not add the testimony? Because their mind was corrupt; for,

Others said, When Christ comes, no one knows where He is from (John 7:27); and there was a difference of opinion, as might be expected in a confused crowd. They did not listen carefully to His words, nor did they listen in order to learn. That is why He gives them no answer. Yet they said, Does Christ come out of Galilee? And He had praised Nathanael, who was an Israelite indeed, even though Nathanael had said in a more forceful and striking way, Can anything good come out of Nazareth? (John 1:46). But these people, and those who said to Nicodemus, Search and look, for out of Galilee arises no prophet (John 7:52), did not say this because they wanted to learn. They said it only to overturn the opinion about Christ. Nathanael said this because he loved the truth and knew all the ancient histories exactly. But these people looked only to one thing: to remove the opinion that He was the Christ. That is why He revealed nothing to them. They even contradicted themselves, saying at one time, No one knows where He comes from, and at another time, From Bethlehem. Clearly, even if they had been informed, they would have opposed Him. Granted, they may not have known the place of His birth—that He was from Bethlehem—because He lived in Nazareth (though this cannot be allowed, for He was not born there). But were they also ignorant of His ancestry, that He was from the house and lineage of David? How then did they say, Does not Christ come from the seed of David? (John 7:42) Because they wanted to conceal even this fact by that question, saying everything they said with malicious intent. Why did they not come to Him and say, Since we admire you in other respects, and you tell us to believe you according to the Scriptures, explain to us how the Scriptures say that Christ must come from Bethlehem when you have come from Galilee? But they said nothing of the kind. Everything was said in malice. And to show that they did not speak as people seeking information or desiring to learn, the Evangelist immediately added that,

Others said, When Christ comes, no man knows whence He is John 7:27; and there was a difference of opinion, as might be expected in a confused multitude; for not attentively did they listen to His words, nor for the sake of learning. Wherefore He makes them no answer; yet they said, Does Christ come out of Galilee? And He had praised, as being an Israelite indeed, Nathanael, who had said in a more forcible and striking manner, Can there any good thing come out of Nazareth? John 1:46 But then these men, and they who said to Nicodemus, Search and look, for out of Galilee arises no prophet John 7:52, said it not seeking to learn, but merely to overturn the opinion concerning Christ. Nathanael said this, being a lover of the truth, and knowing exactly all the ancient histories; but they looked only to one thing, and that was to remove the opinion that He was the Christ, on which account He revealed nothing to them. For they who even contradicted themselves, and said at one time, No man knows whence He comes, at another, From Bethlehem, would manifestly even if they had been informed have opposed Him. For be it that they knew not the place of His birth, that He was from Bethlehem, because of His dwelling in Nazareth, (yet this cannot be allowed, for He was not born there,) were they ignorant of His race also, that He was of the house and lineage of David? How then said they, Does not Christ come of the seed of David? John 7:42 Because they wished to conceal even this fact by that question, saying all that they said with malicious intent. Why did they not come to Him and say, Since we admire you in other respects, and you bid us believe you according to the Scriptures, tell us how it is that the Scriptures say that Christ must come from Bethlehem, when you have come from Galilee? But they said nothing of the kind, but all in malice. And to show that they spoke not enquiringly, nor as desiring to learn, the Evangelist straightway has added, that,

This alone, if nothing else, should have been enough to cause them to feel remorse, but they did not feel it, just as the Prophet says, "They were cleft asunder, and were not pricked in heart." Psalm 35:15, Septuagint

This, if nothing else, might have been sufficient to cause compunction in them, but they felt it not, as the Prophet says, They were cleft asunder, and were not pricked in heart. Psalm 35:15, Septuagint

Such is the nature of malice! It yields to nothing and focuses on one thing only: destroying the person it targets. But what does Scripture say? Whoever digs a pit for his neighbor will fall into it himself. This is what happened then. They wanted to kill Him to stop His preaching, as they thought, but the opposite occurred. Through the grace of Christ, the preaching flourishes, while everything that was theirs has been extinguished and destroyed. They have lost their country, their freedom, their security, their worship, and have been stripped of all their prosperity, becoming slaves and captives.

3. Such a thing is malice! It will give way to nothing, it looks to one thing only, and that is, to destroy the person against whom it plots. But what says the Scripture? Whoever digs a pit for his neighbor, shall fall into it himself. Proverbs 26:27 Which was the case then. For they desired to kill Him, to stop, as they thought, His preaching; the result was the opposite. For the preaching flourishes by the grace of Christ, while all that was theirs is quenched and perished; they have lost their country, their freedom, their security, their worship, they have been deprived of all their prosperity, and have become slaves and captives.

Understanding this, let us never plot against others, knowing that by doing so we sharpen the sword against ourselves and inflict the deeper wound upon ourselves. Has someone grieved you, and do you want to take revenge on him? Don't take revenge; that's how you will actually be avenged. But if you take revenge yourself, you are not truly avenged. Don't think this is a riddle—it's the truth. How does this work? If you don't take revenge yourself, you make God his enemy. But if you take revenge yourself, that's no longer the case. Vengeance is Mine, I will repay, says the Lord. For if we have servants who quarrel with each other and don't submit to us for judgment and punishment but take matters into their own hands, even if they come to us ten thousand times, we will not only refuse to avenge them but will actually be angry with them, saying: You runaway, you flogging-post, you should have submitted everything to us. But since you've acted first and avenged yourself, don't bother us anymore. How much more will God, who has commanded us to commit everything to Him, say this? How can it be anything but absurd when we demand so much mindfulness of wisdom and obedience from our servants, but won't yield to our Master in those same matters in which we want our household slaves to yield to us? I say this because of your readiness to punish one another. The truly wise person ought not even to do this, but should pardon and forgive offenses, even if there weren't that great reward promised—receiving forgiveness in return. Tell me, if you condemn someone who has sinned, why do you sin yourself and fall into the same fault? Has he insulted you? Don't insult him back, or you've insulted yourself. Has he struck you? Don't strike back, or there's no difference between you. Has he troubled you? Don't trouble him back, for there's no profit in it, and you'll be placed on the same level as those who wronged you. But if you respond with meekness and gentleness, you'll be able to rebuke your enemy, shame him, and wear down his anger. No one cures evil with evil, but evil with good. Even some of the pagans teach these principles of wisdom. Now if there's such wisdom among the foolish pagans, let us be ashamed to show ourselves inferior to them. Many of them have been injured and endured it; many have been falsely accused and haven't defended themselves; many have been plotted against and have repaid with kindness. And there's no small danger that some of them may prove greater than us in their lives, making our punishment more severe. For when we who have received the Spirit, we who hope for the Kingdom, who pursue wisdom for heavenly things, who fear hell, who are called to become angels, who partake of the Mysteries—when we don't reach the level of virtue they have attained, what pardon will we have? If we must go beyond the Jews (for, Unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven), how much more must we exceed the pagans? If we must exceed the Pharisees, how much more the unbelievers? Since if the Kingdom is shut against us when we don't surpass the righteousness of the Jews, how will we be able to enter it when we prove ourselves worse than the pagans? Let us then cast out all bitterness, wrath, and anger. To speak the same things, to me indeed is not grievous, but for you it is safe. For physicians also often use the same remedy, and we will not stop repeating the same things in your ears, reminding, teaching, exhorting, because the tumult of worldly things is great and causes forgetfulness in us, and we need continual teaching. So then, to avoid gathering in this place uselessly and in vain, let us demonstrate the proof that comes through works, so that we may obtain the good things to come, through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit be glory, now and ever and world without end. Amen.

Knowing then this, let us never plot against others, aware that by so doing we whet the sword against ourselves, and inflict upon ourselves the deeper wound. Hath any one grieved you, and desires thou to avenge yourself on him? Avenge not yourself; so shall you be able to be avenged; but if you avenge yourself, you are not avenged. Think not that this is a riddle, but a true saying. How, and in what way? Because if you avenge not yourself on him, you make God his enemy; but if you avenge yourself, no longer so. Vengeance is Mine, I will repay, says the Lord. Romans 12:19 For if we have servants, and they having quarreled with each other, do not give place to us for judgment and for punishment, but take it upon themselves; though they come to us ten thousand times, we not only shall not avenge them, but shall even be angry with them, saying, Thou runaway, you flogging-post, you ought to have submitted all to us, but since you have prevented us and avenged yourself, trouble us no farther; much more shall God, who has bidden us commit all unto Him, say this. For how can it be otherwise than absurd, when we demand from our servants so much minding of wisdom and obedience, but will not yield to our Master in those matters in which we desire our domestics to yield to us? This I say because of your readiness to inflict punishment one upon another. The truly wise man ought not to do this even, but to pardon and forgive offenses, though there were not that great reward proposed, the receiving in return forgiveness. For, tell me, if you condemn one who has sinned, wherefore do you sin yourself, and fall into the same fault? Hath he insulted? Insult not thou again, or you have insulted yourself. Hath he struck? Strike not thou again, for then there is no difference between you. Hath he vexed you? Vex him not again, for the profit is nothing, and you will in your turn be placed on an equality with those who have wronged you. Thus, if you bear with meekness and gentleness, you shall be able to reprove your enemy, to shame him, to weary him of being angry. No man cures evil with evil, but evil with good. These rules of wisdom give some of the heathen; now if there be such wisdom among the foolish heathen, let us be ashamed to show ourselves inferior to them. Many of them have been injured, and have borne it; many have been maliciously accused, and not defended themselves; have been plotted against, and have repaid by benefits. And there is no small fear lest some of them be found in their lives to be greater than we, and so render our punishment severer. For when we who have partaken of the Spirit, we who look for the Kingdom, who follow wisdom for the sake of heavenly things, who fear (not) hell, and are bidden to become angels, who enjoy the Mysteries; when we reach not to the virtue unto which they have attained, what pardon shall we have? If we must go beyond the Jews, (for, Unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven Matthew 5:20) much more the heathen; if the Pharisees, much more the unbelievers. Since if when we go not beyond the righteousness of the Jews, the Kingdom is shut against us, how shall we be able to attain unto it when we prove ourselves worse than the heathen? Let us then cast out all bitterness, and wrath, and anger. To speak the same things, to me indeed is not grievous, but for you it is safe, Philippians 3:1 For physicians also often use the same remedy, and we will not cease from sounding the same things in your ears, reminding, teaching, exhorting, for great is the tumult of worldly things, and it causes in us forgetfulness, and we have need of continual teaching. Let us then, in order that we meet not together in this place uselessly and in vain, exhibit the proof which is by works, that so we may obtain the good things to come, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.

Nothing is placed in the Holy Scriptures without a reason, for they were spoken by the Holy Spirit, so let us examine every point carefully. For it is possible to discover the entire meaning of a passage from a single expression, as in the case before us. Many of them of Jerusalem said, "Is not this the one they are trying to kill? But look, he speaks boldly, and they say nothing to him." Now why is "of Jerusalem" added? The Evangelist shows by this that those who had most benefited from His mighty miracles were more pitiable than anyone. They had seen the greatest proof of His Godhead, yet handed everything over to the judgment of their corrupt rulers. For was it not a great proof of it that men who were furious and determined to murder Him, who went about seeking to kill Him, should suddenly be quiet when they had Him in their hands? Who could have accomplished this? Who could have extinguished their total fury like this? Yet after such proofs, observe the foolishness and madness of these men. "Is not this the one they are trying to kill?" See how they accuse themselves. "The one they seek to kill," it says, "and yet they say nothing to him." And not only do they say nothing to Him, but nothing even when He speaks boldly. For someone who spoke boldly and with complete freedom would naturally have angered them even more, but they did nothing. "Do they know indeed that this is the very Christ?" What do you think? What is your opinion? The opposite, it says. For this reason they said, "We know this man, where he is from." What malice, what contradiction! They do not even follow the opinion of their rulers, but bring forward another opinion that is perverse and worthy of their own foolishness: "We know where he is from."

1. Nothing is placed in the Holy Scriptures without a reason, for they were uttered by the Holy Ghost, therefore let us enquire exactly into every point. For it is possible from one expression to find out the entire meaning (of a passage), as in the case before us. Many of them of Jerusalem said, Is not this he, whom they seek to kill? But, lo, he speaks boldly, and they say nothing unto him. Now why is added, them of Jerusalem? The Evangelist by this shows, that they who had most enjoyed His mighty miracles were more pitiable than any; they who had beheld the greatest proof of His Godhead, and yet committed all to the judgment of their corrupt rulers. For was it not a great proof of it, that men furious and bent on murder, who went about and sought to kill Him, should be quiet of a sudden, when they had Him in their hands? Who could have effected this? Who thus quenched their absolute fury? Still after such proofs, observe the folly and the madness of the men. Is not this he, whom they seek to kill? See how they accuse themselves; whom, It says, they seek to kill, and yet they say nothing to him. And not only do they say nothing to Him, but nothing even when He speaks boldly. For one who spoke boldly and with all freedom would naturally have the more angered them; but they did nothing. Do they know indeed that this is the very Christ? What do you think? What opinion do you give? The contrary, It says. On which account they said, We know this man whence he is. What malice, what contradiction! They do not even follow the opinion of their rulers, but bring forward another, perverse, and worthy of their own folly; We know him whence he is.

But when Christ comes, no one will know where He is from. Matthew 2:4

But when Christ comes, no man knows whence He is. Matthew 2:4

Yet when your rulers were asked, they answered that He should be born in Bethlehem. And others said, "God spoke to Moses, but as for this man, we don't know where he comes from." We know where he is from, and we don't know where He is from—notice the words of drunken men. And again, "Does Christ come out of Galilee? Isn't He from the town of Bethlehem?" Do you see that their judgment is that of madmen? We know, and we don't know; Christ comes from Bethlehem; when Christ comes, no one knows where He is from. What could be more obvious than this contradiction? For they focused on only one thing, which was not to believe. What then is Christ's reply?

Yet your rulers when asked replied, that He should be born in Bethlehem. And others again said, God spoke unto Moses, but as for this fellow, we know not from whence he is. John 9:29 We know whence he is, and we know not whence He is; observe the words of drunken men. And again, Does Christ come out of Galilee? John 7:41 Is He not of the town of Bethlehem? Do you see that theirs is the decision of madmen? We know, and, we know not; Christ comes from Bethlehem; When Christ comes, no man knows whence He is. What can be plainer than this contradiction? For they only looked to one thing, which was, not to believe. What then is Christ's reply?

And again, "If you had known Me, you should have known My Father also" (John 8:19). How then does He say that they both know Him and where He is from, and then that they know neither Him nor the Father? He does not contradict Himself (God forbid), but is entirely consistent with Himself. For He speaks of a different kind of knowledge when He says, "you know not"—just as when it says, "The sons of Eli were wicked sons, they knew not the Lord" (1 Samuel 2:12), and again, "Israel does not know Me" (Isaiah 1:3). So also Paul says, "They profess that they know God, but in works they deny Him" (Titus 1:16). It is therefore possible to know and yet not know. This then is what He says: If you know Me, you know that I am the Son of God. For "where I am from" does not here refer to a place. This is clear from what follows: "I am not come of Myself, but He that sent Me is true, whom you know not," referring here to the ignorance shown by their works. [As Paul says, "They profess that they know God, but in works they deny Him."] For their fault came not merely from ignorance, but from wickedness and an evil will; because even though they knew this, they chose to be ignorant. But what kind of connection is there here? How is it that He, when reproving them, uses their own words? For when they say, "We know this man whence he is," He adds, "you both know Me." Did they say, "We know him not"? No, they said, "We know him." But observe: by saying, "We know whence he is," they declared nothing else than that He was from earth and that He was the carpenter's son; but He led them up to heaven, saying, "You know whence I am"—that is, not from where you suppose, but from that place from which He who sent Me has sent Me. For to say, "I am not come of Myself," suggests to them that they knew He was sent by the Father, though they did not acknowledge it openly. So He rebukes them in a twofold manner: first, what they said in secret He announced aloud, so as to put them to shame; after that He also revealed what was in their hearts. As though He had said, I am not one of the worthless, nor of those who come for no purpose, but "He that sent Me is true, whom you know not." What does "He that sent Me is true" mean? If He is true, He has sent Me for the truth; if He is true, it is likely that He who is sent is also true. He also proves this in another way, defeating them with their own words. For whereas they had said, "When Christ comes, no man knows whence He is," He proves from this that He Himself is the Christ. They used the words "no man knows" with reference to distinction of some specific locality; but from the same words He shows Himself to be the Christ, because He came from the Father; and everywhere He testifies that He alone has the knowledge of the Father, saying, "Not that any man has seen the Father, save He which is from the Father" (John 6:46). And His words provoked them; for to tell them, "You know Him not," and to rebuke them because knowing they pretended to be ignorant, was enough to sting and annoy them.

2. And again, If you had known Me, you should have known My Father also. John 8:19 How then says He, that they both know Him, and whence He is, and then, that they neither know Him, nor the Father? He does not contradict, (away with the thought,) but is very consistent with Himself. For He speaks of a different kind of knowledge, when He says, ye know not; as when He says, The sons of Eli were wicked sons, they knew not the Lord 1 Samuel 2:12; and again, Israel does not know Me. Isaiah 1:3 So also Paul says, They profess that they know God, but in works they deny Him. Titus 1:16 It is therefore possible, knowing, not to know. This then is what He says: If you know Me, you know that I am the Son of God. For the whence I am does not here denote place. As is clear from what follows, I am not come of Myself, but He that sent Me is true, whom you know not, referring here to the ignorance shown by their works. [As Paul says, They profess that they know God, but in works they deny Him.] For their fault came not merely of ignorance, but of wickedness, and an evil will; because even though they knew this, they chose to be ignorant. But what manner of connection is there here? How is it that He, reproving them, uses their own words? For when they say, We know this man whence he is, He adds, ye both know Me. Was their expression, We know him not? Nay, they said, We know him. But (observe), they by saying the, We know whence he is, declared nothing else than that He was of the earth, and that He was the carpenter's son; but He led them up to heaven, saying, You know whence I am, that is, not thence whence ye suppose, but from that place whence He that sent Me (has sent Me). For to say, I am not come of Myself, intimates to them, that they knew that He was sent by the Father, though they did not disclose it. So that He rebukes them in a twofold manner; first, what they said in secret He published aloud, so as to put them to shame; after that He revealed also what was in their hearts. As though He had said, I am not one of the abjects, nor of those who come for nothing, but He 'that sent Me is true, whom you know not.' What means, He that sent Me is true? If He be true, He has sent Me for the truth; if He be true, it is probable that He who is sent is true also. This also He proves in another way, vanquishing them with their own words. For whereas they had said, When Christ comes, no man knows whence He is, He proves from this that He Himself is the Christ. They used the words, No man knows, with reference to distinction of some definite locality; but from the same words He shows Himself to be the Christ, because He came from the Father; and everywhere He witnesses that He alone has the knowledge of the Father, saying, Not that any man has seen the Father, save He which is from the Father. John 6:46 And His words exasperated them; for to tell them, You know Him not, and to rebuke them because knowing they pretended to be ignorant, was sufficient to sting and annoy them.

Do you see that they are invisibly restrained, and their anger is held back? But why doesn't it say that He had restrained them invisibly, but instead says, "Because His hour was not yet come"? The Evangelist intended to speak in more human terms and in a humbler way, so that Christ might be understood to be also Man. For since Christ everywhere speaks of lofty matters, he therefore includes expressions of this kind. And when Christ says, "I am from Him," He speaks not as a Prophet who learns, but as one seeing Him and being with Him.

Do you see that they are invisibly restrained, and their anger bridled? But wherefore says It not, that He had restrained them invisibly, but, Because His hour was not yet come? The Evangelist was minded to speak more humanly and in a lowlier strain, so that Christ might be deemed to be also Man. For because Christ everywhere speaks of sublime matters, he therefore intersperses expressions of this kind. And when Christ says, I am from Him, He speaks not as a Prophet who learns, but as seeing Him, and being with Him.

Do you see how He continually tries to prove that "I have not come of Myself" and "He who sent Me is true," striving not to be considered an enemy of God? And notice how great the benefit is of the humility in His words, for it says that after this many people said,

Do you see how He continually seeks to prove the, I am not come of Myself, and, He that sent Me is true, striving not to be thought an enemy of God? And observe how great is the profit of the humility of His words; for, it says, after this many said,

How many miracles were there? In fact, there were three: the wine, the paralytic, and the nobleman's son. The Evangelist has recorded no more than these. From this fact it is clear, as I have often said, that the writers pass over most of them and tell us only about those for which the rulers mistreated Him. Then they tried to arrest Him and kill Him. Who tried? Not the crowd, who had no desire for power and could not be captured by malice, but the priests. For some of the crowd said, "When Christ comes, will He do more miracles?" Yet even this was not sound faith, but rather the opinion of a mixed crowd. To say "when He comes" was not the statement of people firmly convinced that He was the Christ. We can understand the words this way, or that they were spoken by the crowds when they gathered together. They may have said: Since our rulers are doing everything they can to prove that this man is not the Christ, let us assume he is not the Christ. Will the Christ be better than he is? For, as I constantly repeat, people of a simpler sort are not won over by teaching or preaching, but by miracles.

How many were the miracles? In truth, there were three, that of the wine, that of the paralytic, and that of the nobleman's son; and the Evangelist has related no more. From which circumstance it is plain, as I have often said, that the writers pass by most of them, and discourse to us of those alone on account of which the rulers ill-treated Him. Then they sought to take Him, and kill Him. Who sought? Not the multitude, who had no desire of rule, nor could be made captives by malice; but the priests. For they of the multitude said, When Christ comes, will He do more miracles? Yet neither was this sound faith, but, as it were, the idea of a promiscuous crowd; for to say, When He comes, was not the expression of men firmly persuaded that He was the Christ. We may either understand the words thus, or that they were uttered by the multitudes when they came together. Since, they may have said, our rulers are taking every pains to prove that this man is not the Christ, let us suppose that he is not the Christ; will the Christ be better than he? For, as I ever repeat, men of the grosser sort are led in not by doctrine, nor by preaching, but by miracles.

Do you see that the violation of the Sabbath was just a false excuse? What really bothered them was this growing support among the people. Here, even though they couldn't find any fault with what He said or did, they wanted to arrest Him because of the crowd. They didn't dare do it themselves, fearing the consequences, so they sent their hired servants instead. What tyranny and madness this shows—or rather, what foolishness! After trying many times themselves without success, they handed the task over to servants, simply trying to satisfy their anger. Yet He had said much at the pool in John 5, and they had done nothing like this then. They were looking for an opportunity, but they didn't act, whereas here they can no longer stand it when the crowd is about to flock to Him. What then does Christ say?

Do you see that the violation of the Sabbath was a mere pretense? And that what most stung them was this murmuring? For here, though they had no fault to find with Him for anything said or done, they desired to take Him because of the multitude. They dared not do it themselves, suspecting danger, but sent their hired servants. Alas! For their tyranny and their madness, or rather, I should say, for their folly. After having often attempted themselves, and not prevailed, they committed the matter to servants, simply satisfying their anger. Yet He had spoken much at the pool John 5, and they had done nothing of the kind; they sought indeed occasion, but they attempted not, while here they can endure it no longer, when the multitude is about to run to Him. What then says Christ?

Having the power to humble and terrify His hearers, He speaks words full of humility. It is as though He had said, Why are you eager to persecute and kill Me? Wait a little while, and even if you should be eager to hold Me back, I will not endure it. So that no one should suppose (as they did) that the phrase "Yet a little while am I with you" meant an ordinary death, and so that no one might suppose this or think that He accomplished nothing after death, He added,

Having power to bow and terrify His hearers, He utters words full of humility. As though He had said, Why are you eager to persecute and kill Me? Wait a little while, and even though you should be eager to keep Me back, I shall not endure it. That no one should (as they did) suppose that the, Yet a little while am I with you, denoted a common death, that no one might suppose this, or that He wrought nothing after death, He added,

Now if He had been going to remain in death, they could have gone to Him, for we all depart to that place. His words therefore influenced the simpler portion of the crowd, terrified the bolder ones, and made the more intelligent anxious to hear Him, since only a little time was now left, and since it was not in their power to enjoy this teaching always. Nor did He merely say, I am here, but, I am with you, that is, Though you persecute, though you drive Me away, yet for a little while I shall not cease dispensing what is for your good, speaking and commending the things that relate to your salvation.

Now had He been about to continue in death, they might have gone to Him, for to that place we all depart. His words therefore bent the simpler portion of the multitude, terrified the bolder, made the more intelligent anxious to hear Him, since but little time was now left, and since it was not in their power always to enjoy this teaching. Nor did He merely say, I am here, but, I am with you, that is, Though you persecute, though ye drive Me away, yet for a little while I shall not cease dispensing what is for your good, saying and recommending the things that relate to your salvation.

This was enough to terrify them and throw them into an agony. For He declares that they would stand in need of Him also…

This was enough to terrify and throw them into an agony. For that they should stand in need of Him, He declares also…

And when did the Jews seek Him? Luke says that the women mourned over Him, and it is likely that many others, both at that time and when the city was captured, remembered Christ and His miracles, and longed for His presence. Now He said all this because He wanted to draw them to Himself. For these facts taken together—that the time remaining was short, that after His departure they would long for Him with regret, and that they would not then be able to find Him—were all sufficient to persuade them to come to Him. For if His presence was not going to be missed by them, He would not have seemed to be saying anything important to them. On the other hand, if His presence was going to be desired but they were able to find Him, this also would not have troubled them. Again, if He was going to stay with them a long time, they would have been careless about it. But now He compels and alarms them in every way. And the statement "I go to Him that sent Me" is the expression of someone declaring that no harm will come to Him from their plotting, and that His Passion was voluntary. Therefore He now made two predictions: that after a little while He would depart, and that they would not come to Him. Foretelling His own death was something that did not belong to human intelligence. Listen, for instance, to David saying, "Lord, make me to know mine end and the number of my days, what it is, that I may know what time I have." No man at all knows this; and one prediction confirms the other. And I think that He speaks this indirectly to the servants, and directs His words to them, thereby especially drawing them to Himself, by showing them that He knew the reason for their arrival. It was as if He had said, "Wait a little, and I shall depart."

3. And when did the Jews seek Him? Luke says that the women mourned over Him, and it is probable that many others, both at the time and when the city was taken, remembered Christ and His miracles, and sought His presence. Luke 23:49 Now all this He added, desiring to attract them. For the facts that the time left was short, that He should after His departure be regretfully desired by them, and that they should not then be able to find Him, were all together sufficient to persuade them to come to Him. For had it not been that His presence should with regret be desired by them, He would not have seemed to them to be saying any great thing; if, again, it was about to be desired, and they able to find Him, neither so would this have disturbed them. Again, had He been about to stay with them a long time, so also they would have been remiss. But now He in every way compels and terrifies them. And the, I go to Him that sent Me, is the expression of one declaring that no harm will happen to Him from their plotting, and that His Passion was voluntary. Wherefore now He uttered two predictions, that after a little while He should depart, and that they should not come to Him; a thing which belonged not to human intelligence, the foretelling His own death. Hear for instance, David saying, Lord, make me to know mine end and the number of my days, what it is, that I may know what time I have. Psalm 39:4 There is no man at all that knows this; and by one the other is confirmed. And I think that He speaks this covertly to the servants, and directs His discourse to them, thus specially attracting them, by showing them that He knew the cause of their arrival. As though He had said, Wait a little, and I shall depart.

Yet those who had wanted to be rid of Him, who did everything in their power not to see Him, should not have asked this question, but should have said, "We are glad of it, when will the departure take place?" But they were somewhat affected by His words, and with foolish suspicion questioned one another, "Where will He go?"

Yet they who had wished to be rid of Him, who did all in their power not to see Him, ought not to have asked this question, but to have said, we are glad of it, when will the departure take place? but they were somewhat affected at His words, and with foolish suspicion question one another, whither will he go?

Will he go to the dispersion of the Gentiles?

Will he go unto the dispersion of the Gentiles?

What is "the dispersion of the Gentiles"? The Jews gave this name to other nations because they were scattered everywhere and mingled freely with one another. Later, they themselves endured this same reproach, for they too became a dispersion. In ancient times their entire nation was gathered in one place, and you could not find a Jew anywhere except in Palestine alone. That is why they called the Gentiles a dispersion, insulting them while boasting about themselves. What then does "where I go you cannot come" mean? For at that time all nations had contact with them, and there were Jews everywhere. He would not, therefore, if He had meant the Gentiles, have said "where you cannot come." After saying "will he go to the dispersion of the Gentiles?" they did not add "and ruin them," but "and teach them." To such a degree had they reduced their anger and believed His words; for they would not, had they not believed, have asked among themselves what the saying meant.

What is, the dispersion of the Gentiles? The Jews gave this name to other nations, because they were everywhere scattered and mingled fearlessly with one another. And this reproach they themselves afterwards endured, for they too were a dispersion. For of old all their nation was collected into one place, and you could not anywhere find a Jew, except in Palestine only; wherefore they called the Gentiles a dispersion, reproaching them, and boasting concerning themselves. What then means, Whither I go ye cannot come? For all nations at that time had intercourse with them, and there were Jews everywhere. He would not therefore, if He had meant the Gentiles, have said, Where ye cannot come. After saying, Will he go to the dispersion of the Gentiles? they did not add, and ruin, but, and teach them. To such a degree had they abated their anger, and believed His words; for they would not, had they not believed, have enquired among themselves what the saying was.

These words were spoken to the Jews, but I fear they may apply to us as well—that we cannot come to where He is because our lives are full of sins. Concerning the disciples He says, "I will that they also be with Me where I am," but concerning ourselves, I fear the opposite may be said: "Where I am, you cannot come." For when we act contrary to the commandments, how can we go to that place? Even in this present life, if any soldier acts unworthily toward his king, he will not be able to see the king but will be stripped of his rank and suffer the most severe punishment. If we steal, or are greedy, if we wrong or strike others, if we do not do works of mercy, we will not be able to go there but will suffer what happened to the virgins. For where He was, they were not able to enter but turned away, their lamps having gone out—that is, grace having left them. For we can, if we will, increase the brightness of that flame which we received directly by the grace of the Spirit. But if we refuse to do this, we will lose it, and when it is extinguished there will be nothing but darkness in our souls. For just as the light is strong while a lamp is burning, so when it is put out there is nothing but gloom. This is why the Apostle says, "Quench not the Spirit." And it is quenched when it has no oil, when there is a violent gust of wind, when it is cramped and confined (for fire is quenched this way), and it is cramped by worldly cares and quenched by evil desires. In addition to the causes we have mentioned, nothing quenches it as much as inhumanity, cruelty, and robbery. For when, besides having no oil, we pour cold water upon it (for greed is this, which chills with despair the souls of those we wrong), how shall it be rekindled? We will depart carrying dust and ashes with us, having much smoke to convict us of having had lamps and having extinguished them; for where there is smoke, there must have been fire that has been put out. May none of us ever hear that word, "I know you not." And from where will we hear that word, except from this: if we see a poor man and act as though we did not see him? If we refuse to acknowledge Christ when He is hungry, He too will not acknowledge us when we plead for His mercy. And justly so; for how shall someone who neglects the afflicted and does not give from what is his own expect to receive what is not his own? Therefore, I urge you, let us do and arrange everything so that oil does not fail us, but that we may trim our lamps and enter with the Bridegroom into the bridal chamber. May we all attain this, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit be glory, now and ever and world without end. Amen.

These words were spoken indeed to the Jews, but fear there is lest they be suited to us also, that where He is we cannot come on account of our life being full of sins. For concerning the disciples He says, I will that they also be with Me where I am John 17:24, but concerning ourselves, I dread lest the contrary be said, that, Where I am, you cannot come. For when we act contrary to the commandments, how can we go to that place? Even in the present life, if any soldier act unworthily towards his king, he will not be able to see the king, but being deprived of his authority will suffer the severest punishment; if therefore we steal, or covet, if we wrong or strike others, if we work not deeds of mercy, we shall not be able to go there, but shall suffer what happened to the virgins. For where He was, they were not able to enter in, but retired, their lamps having gone out, that is, grace having left them. For we can, if we will, increase the brightness of that flame which we received straightway by the grace of the Spirit; but if we will not do this, we shall lose it, and when that is quenched, there will be nothing else than darkness in our souls; since, as while a lamp is burning the light is strong, so when it is extinguished there is nothing but gloom. Wherefore the Apostle says, Quench not the Spirit. 1 Thessalonians 5:19 And It is quenched when It has not oil, when there is any violent gust of wind, when It is cramped and confined, (for so fire is quenched,) and It is cramped by worldly cares, and quenched by evil desires. In addition to the causes we have mentioned, nothing quenches It so much as inhumanity, cruelty, and rapine. For when, besides having no oil, we pour upon it cold water, (for covetousness is this, which chills with despondency the souls of those we wrong,) whence shall it be kindled again? We shall depart, therefore, carrying dust and ashes with us, and having much smoke to convict us of having had lamps and of having extinguished them; for where there is smoke, there needs must have been fire which has been quenched. May none of us ever hear that word, I know you not. Matthew 25:12 And whence shall we hear that word, but from this, if ever we see a poor man, and are as though we saw him not? If we will not know Christ when He is an hungered, He too will not know us when we entreat His mercy. And with justice; for how shall he who neglects the afflicted, and gives not of that which is his own, how shall he seek to receive of that which is not his own? Wherefore, I entreat you, let us do and contrive everything, so that oil fail not us, but that we may trim our lamps, and enter with the Bridegroom into the bride-chamber. To which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.

The things Christ did in a human way were done not only to confirm the Incarnation, but also to teach us how to live virtuously. If He had done everything as God, how would we have known what to do when we face situations we don't want? For example, when He was in this very place and the Jews wanted to kill Him, He came into their midst and calmed the disturbance. If He had done this all the time, how would we—who cannot do such things—have known what to do in similar situations? Would we die immediately, or could we use some strategy so that the word could continue to spread? Since we who have no such power could not have understood what to do when surrounded by enemies, He teaches us this very thing. For the Evangelist says that Jesus, after saying these words, stayed in Galilee; but after His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret. The phrase "when His brethren had gone up" shows that He chose not to go up with them. That is why He stayed where He was and did not reveal Himself, even though they had urged Him to do so. But why did He, who always spoke openly, now act as it were in secret? The writer does not say secretly, but as it were in secret. For in this way, as I have said, He seemed to be teaching us how to handle matters. And besides this, it was not the same thing to come among them when they were heated and agitated as it was to do so afterward when the feast was over.

1. The things done by Christ after the manner of men, are not so done only to establish the Incarnation, but also to educate us for virtue. For had He done all as God, how could we have known, on falling in with such things as we wished not, what we must do? As, for instance, when He was in this very place, and the Jews would have killed Him, He came into the midst of them, and so appeased the tumult. Now had He done this continually, how should we, not being able to do so, and yet falling into the like case, have known in what way we ought to deal with the matter, whether to perish at once, or even to use some contrivance in order that the word might go forward? Since, therefore, we who have no power could not have understood what to do on coming into the midst of our foes, on this account we are taught this very thing by Him. For, says the Evangelist, Jesus, when He had said these words, abode in Galilee; but when His brethren had gone up, then went He up also unto the feast, not openly, but as it were in secret. The expression, when His brethren had gone up, is that of one showing that He chose not to go up with them. On which account He abode where He was, and manifested not Himself, although they in a manner urged Him to do so. But why did He, who ever spoke openly, do so now as it were in secret? The writer says not secretly, but, as it were in secret. For thus, as I have said, He seemed to be instructing us how to manage matters. And, apart from this, it was not the same to come among them when heated and restive, as to do so afterwards when the feast was ended.

Truly excellent are the good deeds at their feasts! They are eager for murder and wish to seize Him, even during the feast. Indeed, in another place they speak in this way: "Do you think that He will not come to the feast?" (John 11:56). And here they said, "Where is He?" Because of their excessive hatred and hostility, they would not even call Him by name. Great was their reverence toward the feast, great was their caution. Yet they wished to use the very occasion of the feast to entrap Him!

Excellent truly the good deeds at their feasts! They are eager for murder, and wish to seize Him, even during the feast. At least, in another place they speak thus, Think ye that He will not come to the feast? John 11:56; and here they said, Where is He? Through their excessive hatred and enmity they would not even call Him by name. Great was their reverence towards the feast, great their caution. By occasion of the very feast they wished to entrap Him!

I think they were exasperated by the place where the miracle had been performed, and were greatly enraged and afraid, not so much from anger at what had already happened, as from fear that He might work something similar again. But everything turned out contrary to what they wanted, and against their will they made Him conspicuous.

I think they were exasperated by the place where the miracle had been wrought, and were greatly infuriated and afraid, not so much from anger at what had gone before, as from fear lest He should again work something similar. But all fell out contrary to what they desired, and against their will they rendered Him conspicuous.

Some people said, "He is a good man," while others said, "No, he deceives the people."

And some said, He is a good man; others said, Nay, but He deceives the people.

I think the first of these opinions belonged to the crowd, while the other belonged to the rulers and priests. For slandering Him fit their malice and wickedness. "He deceives," they say, "the people." How, tell me? Was it by appearing to work miracles without actually working them? But experience proves otherwise.

Methinks the first of these opinions was that of the many, the other that of the rulers and priests. For to slander Him suited their malice and wickedness. He deceives, say they, the people. How, tell me? Was it by seeming to work, not really working miracles? But experience witnesses the contrary.

Do you see that everywhere the ruling body is corrupted, while those who are ruled have sound judgment but lack the proper courage that a multitude especially lacks?

Do you see everywhere the ruling body corrupted, and the ruled sound indeed in judgment, but not having that proper courage which a multitude especially lacks?

By delaying, He made them more attentive. Those who had been looking for Him in the early days and asking, "Where is He?" now saw Him suddenly present. Notice how they drew near and almost pressed in on Him as He was speaking—both those who said He was a good man and those who said He was not. The former came to benefit from Him and admire Him, the latter to seize Him and arrest Him. One group said, "He deceives the people," because of His teaching and doctrines, not understanding what He meant. The other group, because of the miracles, said, "He is a good man." He came among them this way, after their anger had cooled, so they could hear His words calmly, when passion no longer blocked their ears. The Evangelist has not told us what He taught, but only says that He taught in a marvelous way and that He won them over and persuaded them. Such was the power of His speech. Those who had said, "He deceives the people," changed their opinion and marveled. That is why they also said,

By the delay He made them more attentive; for they who had sought Him on the first days and said, Where is He? when they saw Him suddenly present, observe how they drew near, and were like to press upon Him as He was speaking, both those who said that He was a good man, and those who said that He was not such; the former so as to profit by and admire Him, the latter to lay hold on and detain Him. One party then said, He deceives the people, by reason of the teaching and the doctrines, not understanding His meaning; the other on account of the miracles said, He is a good man. He therefore thus came among them when He had slackened their anger, so that they might hear His words at leisure, when passion no longer stopped their ears. What He taught, the Evangelist has not told us; that He taught marvelously, this only he says, and that He won and brought them over. Such was the power of His speech. And they who had said, He deceives the people, altered their opinion, and marveled. Wherefore also they said,

Do you see how the Evangelist shows here too that their amazement was full of wickedness? For he does not say that they admired the teaching or that they accepted the words, but simply that they marveled. That is, they were thrown into a state of astonishment and doubted, saying, "Where did this man get these things?" When they should have learned from this very puzzle that there was nothing merely human in Him. But because they would not admit this, and stopped at wondering only, listen to what He says.

Do you observe how the Evangelist shows here also their marveling to be full of wickedness? For he says not, that they admired the teaching, or that they received the words, but simply that they marveled. That is, were thrown into a state of astonishment, and doubted, saying, Whence has this man these things? When they ought from this very difficulty to have known that there was nothing merely human in Him. But because they would not confess this, but stopped at wondering only, hear what He says.

Once again He responds to their unspoken thoughts, directing them to the Father, and in this way wanting to silence them.

Again He answers to their secret thoughts, referring them to the Father, and so desiring to stop their mouths.

What He is saying is this: Remove from yourselves the malice, wrath, envy, and hatred that you have conceived against Me without cause, and then nothing will prevent you from knowing that My words are truly the words of God. For right now these things cast darkness over you and destroy the light of right judgment, but if you remove them this will no longer be your situation. However, He did not speak this plainly, for that would have upset them greatly, but rather implied it all by saying, "He that does His will shall know of the doctrine, whether it is of God, or whether I speak of Myself"—that is, whether I speak anything different, strange, and contrary to God. For "of Myself" is always used with this meaning: that I say nothing except what seems good to Him, but all that the Father wills, I will also.

What He says is this, Cast out from yourselves the malice and wrath and envy and hatred which has without cause been conceived against Me, then there is nothing to hinder you from knowing that My words are indeed the words of God. For at present these things cast a darkness over you, and destroy the light of right judgment, while if you remove them this shall no longer be your case. Yet He spoke not (plainly) thus, (for so He would have confounded them exceedingly,) but implied it all by saying, He that does His will shall know of the doctrine, whether it is of God, or whether I speak of Myself; that is, whether I speak anything different and strange and contrary to God. For, of Myself is always put with this meaning, that I say nothing except what seems good to Him, but all that the Father wills, I will also.

If anyone does His will, he shall know about the doctrine.

If any man do His will, he shall know of the doctrine.

What does "If any man do His will" mean? If anyone loves the life that accords with virtue, he will know the power of these sayings. If anyone will pay attention to the prophecies, to see whether I speak in accordance with them or not.

What means, If any man do His will? If any man be a lover of the life which is according to virtue, he shall know the power of the sayings. If any man will give heed to the prophecies, to see whether I speak according to them or not.

But how is the doctrine His and not His? He didn't say, "This doctrine is not Mine." Instead, He first said it is Mine and claimed it as His own, then added it is not Mine. How then can the same thing be both His and not His? It is His because He didn't speak it as someone who had been taught. And it is not His because it was the doctrine of the Father. How then does He say, "All that is the Father's is Mine, and Mine His" (John 17:10)? If the doctrine is not yours because it is the Father's, that other statement is false, because according to that it ought to be yours. But the "is not Mine" provides strong proof that His doctrine and the Father's are one—as if He had said, "It has nothing different, as though it were another's." Though My Person is different, I speak and do in such a way as not to be thought to speak or do anything contrary to the Father, but rather the very same things that the Father says and does. Then He adds another incontrovertible argument, bringing forward something merely human and instructing them by things they were accustomed to. And what is that?

2. But how is the doctrine His and not His? For He said not, This doctrine is not Mine; but having first said, it is Mine, and having claimed it as His own, He then added, it is not Mine. How then can the same thing be both His and not His? It is His, because He spoke it not as one who had been taught; and it is not His, because it was the doctrine of the Father. How then says He, All that is the Father's is Mine, and Mine His? John 17:10 For if because the doctrine is the Father's, it is not yours, that other assertion is false, for according to that it ought to be yours. But the is not Mine, affords a strong proof that His doctrine and the Father's are one; as if He had said, It has nothing different, as though it were another's. For though My Person be different, yet so do I speak and do as not to be supposed to speak or do anything contrary to the Father, but rather the very same things that the Father says and does. Then He adds another incontrovertible argument, bringing forward something merely human, and instructing them by things to which they were accustomed. And what is that?

That is, anyone who wants to establish his own teaching does so only to gain glory for himself. Now if I do not want glory, why would I want to establish any teaching of my own? A person who speaks on his own authority—that is, who says something unique or different from others—does so in order to establish his own glory. But if I seek the glory of the one who sent me, why would I choose to teach different things? Do you see that there was a reason why he also said in those passages that he did nothing by himself? (chapters 5:19 and 8:28) What was the reason? It was so they might believe that he did not desire the honor that comes from people. Therefore, when his words are humble, he says, "I seek the glory of the Father," constantly trying to convince them that he himself does not love glory. Now there are many reasons for his using humble words: so that he might not be thought to be unbegotten, or opposed to God; because he was clothed with flesh; because of the weakness of his hearers; to teach people to be modest and to say nothing great about themselves. But for speaking lofty words, one could find only one reason: the greatness of his physis. And if they were offended when he said, "Before Abraham was, I am" (John 8:58), what would have happened to them if they had constantly heard exalted statements?

That is, He that desires to establish any doctrine of his own, desires to do so only that he himself may enjoy the glory. Now if I desire not to enjoy glory, wherefore should I desire to establish any doctrine of My own? He that speaks of himself, that is, who speaks anything peculiar or different from others, speaks on this account, that he may establish his own glory; but if I seek the glory of Him that sent Me, wherefore should I choose to teach other things? Do you see that there was a cause wherefore He said there too that He did nothing of Himself? c. v. 19, and 8:28 What was it? It was that they might believe that He desired not the honor of the many. Therefore when His words are lowly, I seek, He says, the glory of the Father, everywhere desiring to persuade them that He Himself loves not glory. Now there are many reasons for His using lowly words, as that He might not be deemed unbegotten, or opposed to God, His being clothed with flesh, the infirmity of His hearers, that He might teach men to be modest, and to speak no great thing of themselves: while for speaking lofty words one could only find one reason, the greatness of His Nature. And if when He said, Before Abraham was, I am John 8:58, they were offended, what would have been their case if they had continually heard high expressions?

And what connection, someone asks, does this have with what was said before? The Jews brought two accusations against Him: first, that He broke the Sabbath; second, that He called God His Father, making Himself equal with God. That this was no misunderstanding on their part, but His own declared position, and that He spoke not as the many do, but in a special and unique sense, is clear from this circumstance. Many have often called God their Father, as in "Have we not all one Father? Has not one God created us?" (Malachi 2:10), but the people were not therefore equal to God, and so the hearers were not offended. Just as when the Jews said, "This man is not from God," He often healed them and defended His violation of the Sabbath, so now if the meaning they assigned to His words had been according to their misunderstanding rather than His intention, He would have corrected them and said, "Why do you suppose Me equal to God? I am not equal." Yet He said nothing of the kind, but on the contrary, declared by what followed that He is equal. For "As the Father raises up the dead and gives them life, so also the Son" (John 5:21); and "That all may honor the Son as they honor the Father"; and "The works which He does, the same does the Son likewise"—all these establish His equality. Again, concerning the Law He says, "Think not that I have come to destroy the Law or the Prophets" (Matthew 5:17). Thus He knows how to remove evil suspicions from their minds; but in this case He not only does not remove, but actually confirms their suspicion of His equality. For this reason also, when they said in another place, "You make yourself God," He did not remove their suspicion, but confirmed it, saying, "That you may know that the Son of Man has power on earth to forgive sins," He says to the paralytic, "Take up your bed and walk" (Matthew 9:6). So this was His first aim, to make Himself equal with God, showing that He was not God's adversary, but that He said and taught the same things as Him. Afterwards He addresses the breach of the Sabbath, saying, "Did not Moses give you the Law, and none of you keeps the Law?" It is as though He had said: The Law says, "You shall not kill," but you kill, and yet you accuse Me of transgressing the Law. But why does He say, "None of you"? Because they all sought to kill Him. And if, He says, I have even broken the Law, it was in saving a man, but you transgress it for evil. And if My action was even a transgression, yet it was in order to save, and I ought not to be judged by you who transgress in the greatest matters. For your conduct undermines the whole Law. Then He presses the point further, although He had said many things to them before, but at that earlier time He spoke in a loftier manner, more suitably to His own dignity, while now He speaks more humbly. Why? Because He would not continually provoke them. At present their anger had become intense, and they were moving toward murder. And therefore He continues to restrain them in these two ways: by reproving their evil intent, saying, "Why do you go about to kill Me?" and by modestly calling Himself "a man that has told you the truth" (John 8:40), and by showing that those who are murderers in heart are not worthy to judge others. And observe both the humility of Christ's question and the insolence of their answer.

And what connection, says some one, has this, or what has this to do with what was said before? The Jews brought against Him two accusations; one, that He broke the Sabbath; the other, that He called God His Father, making Himself equal with God. And that this was no imagination of theirs, but His own declared judgment, and that He spoke not as do the many, but in a special and peculiar sense, is clear from this circumstance. Many often called God their Father; as Have we not all one Father, has not one God created us? Malachi 2:10, but not for that was the people equal to God, on which account the hearers were not offended. As then when the Jews said, This man is not from God, He often healed them, and made defense for the violation of the Sabbath; so now had the sense they assigned to His words been according to their imagination, not according to His intention, He would have corrected them, and said, Why suppose ye Me equal to God? I am not equal; yet He said nothing of the kind, but, on the contrary, declared by what followed, that He is equal. For, As the Father raises up the dead, and quickens them, so also the Son John 5:21; and That all may honor the Son as they honor the Father; and The works which He does, the same does the Son likewise; all these go to establish His equality. Again, concerning the Law He says, Think not that I have come to destroy the Law or the Prophets. Matthew 5:17 Thus He knows how to remove evil suspicions which are in their minds; but in this place He not only does not remove, but even confirms their suspicion of His equality. On which account also, when they said in another place, You make yourself God, He did not remove their suspicion, but even confirmed it, saying, That ye may know that the Son of Man has power on earth to forgive sins, He says to the sick of the palsy, Take up your bed, and walk. Matthew 9:6 This then He first aimed at, to make Himself equal with God, showing that He was not God's adversary, but that He said the same and taught the same with Him, and afterwards He sets Himself to the breach of the Sabbath, saying, Did not Moses give you the Law, and none of you keeps the Law? As though He had said, The Law says, You shall not kill; but you kill, and yet accuse Me as transgressing the Law. But wherefore says He, None of you? Because they all sought to kill Him. And if, He says, I even have broken the Law, it was in saving a man, but you transgress it for evil. And if My action was even a transgression, yet it was in order to save, and I ought not to be judged by you who transgress in the greatest matters. For your conduct is a subverting of the whole Law. Then also He presses it farther, although He had said many things to them before, but at that former time He spoke after a loftier manner, and more suitably to His own dignity, while now He speaks more humbly. Wherefore? Because He would not continually irritate them. At present their anger had become intense, and they went on to murder. And therefore He continues to check them in these two ways, by reproving their evil daring, and saying, Why go ye about to kill Me? and by modestly calling Himself, A Man that has told you the truth John 8:40, and by showing that murderers in heart are not worthy to judge others. And observe both the humility of Christ's question, and the insolence of their answer.

The expression shows anger and fury, and reveals a soul made bold by an unexpected rebuke and thrown into confusion sooner than they had expected. For just as robbers who celebrate their schemes, when they want to catch their intended victim off guard, accomplish their goal by staying quiet, so do these people. But He, choosing not to rebuke them for this so as not to make them bolder, again takes up His defense concerning the Sabbath, reasoning with them from the Law. And notice how wisely He does this. It's no surprise, He says, if you disobey Me, when you disobey the Law which you think you obey and which you believe was given to you by Moses. It is therefore nothing new if you don't pay attention to My words. For since they said, "God spoke to Moses, but as for this fellow we know not whence he is" (John 9:29), He shows that they were insulting Moses as well as Himself, for Moses gave them the Law, and they did not obey it.

3. The expression is one of wrath and anger, and of a soul made shameless by an unexpected reproof, and put to confusion before their time, as they thought. For just as a sort of robbers who sing over their plots, then when they desire to put him against whom they are plotting off his guard, effect their object by keeping silence, so also do these. But He, omitting to rebuke them for this, so as not to make them more shameless, again takes in hand His defense with respect to the Sabbath, reasoning with them from the Law. And observe how prudently. No wonder, He says, if you disobey Me, when you disobey the Law which you think ye obey, and which you hold to have been given you by Moses. It is therefore no new thing, if you give not heed to My words. For because they said, God spoke to Moses, but as for this fellow we know not whence he is John 9:29, He shows that they were insulting Moses as well as Himself, for Moses gave them the Law, and they obeyed it not.

Notice how He argues when it's necessary to defend Himself, and turns His defense into an accusation against them. Regarding what had been done, He doesn't bring in the Person of the Father but His own: I have done one work. He wants to show that not doing it would have been breaking the Law, and that there are many things more authoritative than the Law, and that Moses was willing to receive a command against the Law and more authoritative than the Law. For circumcision is more authoritative than the Sabbath, yet circumcision doesn't come from the Law but from the fathers. But I, He says, have done something more authoritative and better than circumcision. Then He doesn't mention the command of the Law—for instance, that the Priests profane the Sabbath, as He had already said—but speaks more broadly. The meaning of "You marvel" is: You are confused, you are troubled. For if the Law was to be permanent, circumcision would not have been more authoritative than it. And He didn't say, I have done something greater than circumcision, but refutes them fully by saying,

Observe how He argues, where it is necessary to defend Himself, and make His defense a charge against them. For with respect to that which had been wrought, He introduces not the Person of the Father, but His own: I have done one work. He would show, that not to have done it would have been to break the Law, and that there are many things more authoritative than the Law, and that Moses endured to receive a command against the Law, and more authoritative than the Law. For circumcision is more authoritative than the Sabbath, and yet circumcision is not of the Law, but of the fathers. But I, He says, have done that which is more authoritative and better than circumcision. Then He mentions not the command of the Law; for instance, that the Priests profane the Sabbath, as He had said already, but speaks more largely. The meaning of, You marvel Matthew 12:5 is, You are confused, are troubled. For if the Law was to be lasting, circumcision would not have been more authoritative than it. And He said not, I have done a thing greater than circumcision, but abundantly refutes them by saying,

Do you see that the Law is most firmly established when a person breaks it? Do you see that breaking the Sabbath is actually keeping the Law? That if the Sabbath were not broken, the Law would necessarily have been broken? So I too have established the Law. He did not say, You are angry with Me because I have done something greater than circumcision, but by simply mentioning what had been done, He left it to them to judge whether complete health was not more necessary than circumcision. The Law, He says, is broken so that a person may receive a sign that contributes nothing to health; are you upset and angry that it is broken so that someone might be freed from such a serious disease?

Do you see that the Law is most established when a man breaks it? Do you see that the breaking of the Sabbath is the keeping of the Law? That if the Sabbath were not broken, the Law must needs have been broken? So that I also have established the Law. He said not, You are angry with Me because I have wrought a thing which is greater than circumcision, but having merely mentioned what had been done, He left it to them to judge, whether entire health was not a more necessary thing than circumcision. The Law, He says, is broken, that a man may receive a sign which contributes nothing to health; are you vexed and indignant at its being broken, that one might be freed from so grievous a disease?

What does "according to appearance" mean? Do not give your decision based on your estimation of persons just because Moses has the greatest honor among you, but judge according to the nature of things; for this is to judge rightly. Why has none of you reproved Moses? Why has none of you disobeyed him when he commands that the Sabbath be broken by a commandment introduced from outside the Law? He allows a commandment to have more authority than his own Law—a commandment not introduced by the Law but from outside, which is especially remarkable—while you who are not lawgivers are excessively zealous for the Law and defend it. Yet Moses, who commands that the Law be broken by a commandment that is not from the Law, is more trustworthy than you. By saying, "I have made a whole man healthy," He shows that circumcision also provided only partial health. And what was the health provided by circumcision? It says, "Every soul that is not circumcised shall be utterly destroyed" (Genesis 17:14). But I have raised up a man who was not partially afflicted but completely ruined. Therefore, do not judge according to appearance.

What is, according to appearance? Do not, since Moses has the greatest honor among you, give your decision according to your estimation of persons, but according to the nature of things; for this is to judge rightly. Wherefore has no one of you reproved Moses? Wherefore has no one disobeyed him when he orders that the Sabbath be broken by a commandment introduced from without into the Law? He allows a commandment to be of more authority than his own Law; a commandment not introduced by the Law, but from without, which is especially wonderful; while you who are not lawgivers are beyond measure jealous for the Law, and defend it. Yet Moses, who orders that the Law be broken by a commandment which is not of the Law, is more worthy of confidence than you. By saying then, (I have made) a whole man (healthy), He shows that circumcision also was partial health. And what was the health procured by circumcision? Every soul, It says, that is not circumcised, shall be utterly destroyed. Genesis 17:14 But I have raised up a man not partially afflicted, but wholly undone. Judge not, therefore, according to appearance.

We should understand that this instruction is not directed only to the people of that time, but to us as well—that we must never distort justice but do everything on its behalf. Whether someone is poor or rich, we should pay no attention to persons but examine the facts themselves. Scripture says, "You shall not pity the poor in judgment." What does this mean? It means do not be swayed or influenced if the wrongdoer happens to be poor. Now if you may not favor a poor person, you certainly must not favor a rich one. I say this not only to those who serve as judges, but to everyone, that they should never distort justice anywhere but keep it pure in every situation. Scripture says, "The Lord loves righteousness," and "he who loves iniquity hates his own soul." Let us not, I beg you, hate our own souls or love unrighteousness. Its profit in this present world is little or nothing, and in the world to come it brings great harm. In fact, I would say we cannot even enjoy it here, because when we live comfortably but with a guilty conscience, is that not itself punishment and vengeance? Let us then love righteousness and never turn away from that law. For what benefit will we gain from this present life if we depart without having achieved virtue? What will help us there? Will friendship, or family relationships, or the favor of this person or that? What am I even saying—the favor of this person or that? Even if we have Noah, Job, or Daniel as our father, this will do us no good if our own deeds condemn us. We need only one thing: excellence of soul. This alone will be able to carry you safely through and deliver you from eternal fire; this will escort you to the Kingdom of Heaven. May we all reach it through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit be glory, now and forever and world without end. Amen.

Be we persuaded that this is said not merely to the men of that time, but to us also, that in nothing we pervert justice, but do all in its behalf; that whether a man be poor or rich, we give no heed to persons, but enquire into things. You shall not pity, It says, the poor in judgment. Exodus 23:3 What is meant? Be not broken down, nor bent, It says, if he that does the wrong be a poor man. Now if you may not favor a poor man, much less a rich. And this I say not only to you who are judges, but to all men, that they nowhere pervert justice, but preserve it everywhere pure. The Lord, It says, loves righteousness; and, he that loves iniquity hates his own soul. Psalm 11:7, Septuagint Let us not, I entreat, hate our own souls, nor love unrighteousness. For certainly its profit in the present world is little or nothing, and for the world to come it brings great damage. Or rather, I should say, that not even here can we enjoy it; for when we live softly, yet with an evil conscience, is not this vengeance and punishment? Let us then love righteousness, and never look aside from that law. For what fruit shall we gain from the present life, if we depart without having attained unto excellence? What there will help us? Will friendship, or relations, or this or that man's favor? What am I saying? This or that man's favor? Though we have Noah, Job, or Daniel for a father, this will avail us nothing if we be betrayed by our own works. One thing alone we need, that is, excellency of soul. This will be able to carry you safe through, and to deliver you from everlasting fire, this will escort you to the Kingdom of Heaven. To which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.

Nothing is worse than envy and malice; through these death entered into the world. For when the devil saw man honored, he could not endure his prosperity, but used every means to destroy him. Wisdom 2:24 And from the same root one may everywhere see this same fruit produced. Thus Abel was slain; thus David, along with many other righteous men, nearly suffered the same fate; from this also the Jews became Christ-killers. And declaring this the Evangelist said, "After these things Jesus walked in Galilee; for He did not have power to walk in Judea, because the Jews sought to kill Him." What are you saying, O blessed John? Did He not have power, He who was able to do all that He willed? He who said, "Whom do you seek?" John 18:6 and threw them backward? He who was present, yet not seen John 21:4, did He not have power? How then afterwards did He come among them in the middle of the temple, in the middle of the feast, when there was an assembly, when those who longed for murder were present, and speak those words which enraged them even more? Yes, this at least men marveled at, saying, "Is not this He, whom they seek to kill? And, look, He speaks boldly, and they say nothing to Him." Ver. 25, 26 What do these riddles mean? Away with the word! The Evangelist did not speak so that he might be supposed to utter riddles, but to make it plain that He shows proofs both of His Godhead and His Manhood. For when he says that He did not have power, he speaks of Him as a man, doing many things in the manner of men; but when he says that He stood in the midst of them, and they did not seize Him, he shows to us the power of the Godhead—as man He fled, as God He appeared—and in both cases he speaks truly. To be in the midst of those who were plotting against Him, and yet not be seized by them, showed His unrivaled and irresistible nature; to yield strengthened and authenticated the Dispensation (the economy of salvation), so that neither Paul of Samosata, nor Marcion, nor those affected with their errors, might have anything to say. By this then he stops all their mouths.

1. Nothing is worse than envy and malice; through these death entered into the world. For when the devil saw man honored, he endured not his prosperity, but used every means to destroy him. Wisdom 2:24 And from the same root one may everywhere see this same fruit produced. Thus Abel was slain; thus David, with many other just men, was like to have been so; from this also the Jews became Christ-slayers. And declaring this the Evangelist said, After these things Jesus walked in Galilee; for He had not power to walk in Jewry, because the Jews sought to kill Him. What do you say, O blessed John? Had not He power, who was able to do all that He would? He that said, Whom do you seek? John 18:6 and cast them backward? He who was present, yet not seen John 21:4, had not He power? How then afterwards did He come among them in the midst of the temple, in the midst of the feast, when there was an assembly, when they that longed for murder were present, and utter those sayings which enraged them yet the more? Yea, this at least men marveled at, saying, Is not this He, whom they seek to kill? And, lo, He speaks boldly, and they say nothing unto Him. Ver. 25, 26 What mean these riddles? Away with the word! The Evangelist spoke not so that he might be supposed to utter riddles, but to make it plain that He shows proofs both of His Godhead and His Manhood. For when he says, that He had not power, he speaks of Him as a man, doing many things after the manner of men; but when he says, that He stood in the midst of them, and they seized Him not, he shows to us the power of the Godhead, (as man He fled, as God He appeared,) and in both cases he speaks truly. To be in the midst of those who were plotting against Him, and yet not be seized by them, showed His unrivaled and irresistible nature; to yield strengthened and authenticated the Dispensation, that neither Paul of Samosata, nor Marcion, nor those affected with their maladies, might have anything to say. By this then he stops all their mouths.

After these things was the Jews' feast of tabernacles. The phrase "after these things" simply means the writer has been brief here and has skipped over a long period of time, as is clear from the circumstances. When Christ sat on the mountain, the text says it was the feast of the Passover, while here the writer mentions the feast of tabernacles. Yet during those five months, he has neither related nor taught us anything else except the miracle of the loaves and the sermon given to those who ate them. Still, Christ did not stop working miracles and speaking, both during the day and in the evening, and often at night. At least, this is how He led His disciples, as all the Evangelists tell us. Why then have they left out that period? Because it was impossible to recount everything fully, and also because they were eager to mention those incidents that were followed by any fault-finding or opposition from the Jews. There were many events like those omitted here. They have frequently recorded that He raised the dead, healed the sick, and was admired. But when they have something unusual to report, when they have to describe some charge that seems to be brought against Him, they write these things down—such as this present case, that His brothers did not believe Him. For a circumstance like this brings with it no small suspicion, and it is worth admiring their truth-loving character, how they are not ashamed to relate things that seem to bring disgrace upon their Teacher, but have been even more eager to report these than other matters. For example, the writer, having passed over many signs and wonders and sermons, has jumped straight to this.

After these things was the Jews' feast of tabernacles. The words, after these things, mean only, that the writer has here been concise, and has passed over a long interval of time, as is clear from this circumstance. When Christ sat on the mountain, he says, that it was the feast of the Passover; while here the writer mentions the feast of tabernacles, and during the five months has neither related or taught us anything else, except the miracle of the loaves, and the sermon made to those who ate them. Yet He ceased not to work miracles, and to converse, both in the day, and in the evening, and oftentimes at night; at least, it was thus that He presided over His disciples, as all the Evangelists tell us. Why then have they omitted that interval? Because it was impossible to recount everything fully, and moreover, because they were anxious to mention those points which were followed by any fault-finding or gainsaying of the Jews. There were many circumstances like those which here are omitted; for that He raised the dead, healed the sick, and was admired, they have frequently recorded; but when they have anything uncommon to tell, when they have to describe any charge seemingly put forth against Him, these things they set down; such as this now, that His brethren believed Him not. For a circumstance like this brings with it no slight suspicion, and it is worth our while to admire their truth-loving disposition, how they are not ashamed to relate things which seem to bring disgrace upon their Teacher, but have been even more anxious to report these than other matters. For instance, the writer having passed by many signs and wonders and sermons, has sprung at once to this.

What unbelief is this, someone asks? They are urging Him to perform miracles. This is a serious matter, for their words come from unbelief, along with their arrogance and their inappropriate boldness in speaking. They thought that because of their family connection, they had the right to speak to Him boldly. Their request appears to be from friends, but the words revealed great malice. Here they are accusing Him of cowardice and vainglory: for saying "no one does anything in secret" is the expression of people accusing Him of cowardice and doubting whether the things He did were really done; and adding "that he seeks to be known" was accusing Him of vainglory. But notice, I ask you, the power of Christ. Of those who said these things, one became the first Bishop of Jerusalem, the blessed James, of whom Paul says, "Other of the Apostles saw I none, save James, the Lord's brother"; and Judas also is said to have been a remarkable man. Yet these people had also been present at Cana when the wine was made, but they gained nothing from it yet. Where then did they get such great unbelief? From their evil disposition and from envy; for superiority among relatives tends somehow to be envied by those who are not equally exalted. But who are these they call disciples here? The crowd that followed Him, not the twelve. What then does Christ say? Notice how gently He answered; He did not say, "Who are you to advise and instruct Me in this way?" but,

2. What unbelief, says some one, is here? They exhort Him to work miracles. It is great deed; for of unbelief come their words, and their insolence, and their unseasonable freedom of speech. For they thought, that owing to their relationship, it was lawful for them to address Him boldly. And their request seems forsooth to be that of friends, but the words were those of great maliciousness. For in this place they reproach Him with cowardice and vainglory: since to say, no man does anything in secret, is the expression of persons charging Him with cowardice, and suspecting the things done by Him as being not really done; and to add, that he seeks to be known, was to accuse Him of vainglory. But observe, I pray you, the power of Christ. Of those who said these things, one became first Bishop of Jerusalem, the blessed James, of whom Paul says, Other of the Apostles saw I none, save James, the Lord's brother; and Judas also is said to have been a marvelous man. And yet these persons had been present also at Cana, when the wine was made, but as yet they profited nothing. Whence then had they so great unbelief? From their evil mind, and from envy; for superiority among kindred is wont somehow to be envied by such as are not alike exalted. But who are those that they call disciples here? The crowd that followed Him, not the twelve. What then says Christ? Observe how mildly He answered; He said not, Who are you that counsel and instruct Me thus? but,

He seems to me here to be hinting at something different from what he is saying outright. Perhaps in their envy they intended to hand him over to the Jews. By pointing this out to them, he says, "My time is not yet come"—that is, the time of the Cross and the Death. Why then are you hurrying to kill me before the appointed time?

He here seems to me to hint at something other than He expresses; perhaps in their envy they designed to deliver Him up to the Jews; and pointing out this to them, He says, My time is not yet come, that is, the time of the Cross and the Death, why then hasten ye to slay Me before the time?

But your time is always ready.

But your time is always ready.

As if He had said: Even though you are always with the Jews, they will not kill you because you desire the same things they do. But they will immediately want to kill Me. So your time to be with them without danger is always available, but My time is when the season of the Cross is near, when I must die. He showed that this was His meaning by what followed.

As though He had said, Though you be ever with the Jews, they will not slay you who desire the same things with them; but Me they will straightway wish to kill. So that it is ever your time to be with them without danger, but My time is when the season of the Cross is at hand, when I must die. For that this was His meaning, He showed by what followed.

That is, because I criticize and rebuke it, I am hated for that reason. From this let us learn to control our anger and not give in to unworthy passion, even when those who give us advice are of lowly status. For if Christ patiently endured unbelievers giving Him counsel when their advice was improper and not offered with good intentions, what excuse will we have when we are nothing but dust and ashes, yet become irritated with those who counsel us and think we are being treated badly, even when those doing this may be only a little lower in status than we are? Notice in this case how He answers their accusation with complete gentleness. When they say, Show Yourself to the world, He replies, The world cannot hate you, but Me the world hates—thus refuting their accusation. He says, So far am I from seeking honor from people that I do not stop rebuking them, and this even when I know that this approach stirs up hatred against Me and prepares death for Me. And where, someone asks, did He rebuke people? When did He ever stop doing so? Did He not say, Think not that I will accuse you to the Father? There is one that accuses you, even Moses? And again, I know you, that you have not the love of God in you, and How can you believe, who receive honor from men, and seek not the honor that comes from God only? Do you see how He has shown everywhere that it was the public rebuke, not the violation of the Sabbath, that caused the hatred against Him?

That is, because I upbraid and rebuke it, therefore I am hated. From this let us learn to master our anger, and not to give way to unworthy passion, though they be mean men who give us counsel. For if Christ meekly bore with unbelievers counseling Him, when their counsel was improper and not from any good intention, what pardon shall we obtain, who being but dust and ashes, yet are annoyed with those who counsel us, and deem that we are unworthily treated, although the persons who do this may be but a little humbler than ourselves? Observe in this instance how He repels their accusation with all gentleness; for when they say, Show Yourself to the world, He replies, The world cannot hate you, but Me the world hates; thus removing their accusation. So far, He says, am I from seeking honor from men, that I cease not to reprove them, and this when I know that by this course hatred is produced against and death prepared for Me. And where, asks some one, did He rebuke men? When did He ever cease to do so? Did He not say, Think not that I will accuse you to the Father? There is one that accuses you, even Moses. John 5:45 And again; I know you, that you have not the love of God in you: and How can you believe, who receive honor from men, and seek not the honor that comes from God only? Do you see how He has everywhere shown, that it was the open rebuke, not the violation of the Sabbath, which caused the hatred against Him?

And why does He send them to the feast, saying,

And wherefore does He send them to the feast, saying,

To show that He said these things not because He needed them or desired to be flattered by them, but because He was permitting them to do what belonged to Jews. How then, someone asks, did He go up after saying, "I go not up"? He did not say once and for all, "I go not up," but "now"—that is, not with you.

To show that He said these things not as needing them, or desiring to be flattered by them, but permitting them to do what pertained to Jews. How then, says some one, went He up after saying, 'I go not up'? He said not, once for all, I go not up, but, now, that is, not with you.

For My time is not yet fulfilled.

For My time is not yet fulfilled.

And yet He was going to be crucified at the coming Passover. So why did He say He was not going up? If He didn't go up because the time had not yet come, He should not have gone up at all. But He didn't go up for the purpose of suffering—He went to teach them. But why did He go secretly? If He had gone openly, He could have been among them and restrained their violent impulses, as He often did. It was because He did not want to do this continually. If He had gone up openly and blinded them again, He would have revealed His Godhead more fully, which at that moment was not fitting. Instead, He concealed it. And since they thought His staying behind was due to cowardice, He showed them the opposite—that it came from confidence and from a dispensation (divine plan), and that knowing beforehand the time when He would suffer, He would be most eager to go up to Jerusalem when that time finally arrived. And I think that by saying "Go up," He meant: Don't think I'm forcing you to stay with Me against your will. And His addition of "My time is not yet fully come" expresses His declaration that miracles must still be performed and sermons spoken, so that greater crowds might believe and the disciples be made more steadfast by witnessing their Master's boldness and sufferings.

And yet He was about to be crucified at the coming Passover. How then went He not up also? For if He went not up because the time was not yet come, He ought not to have gone up at all. But He went not up for this purpose, that He might suffer, but that He might instruct them. But wherefore secretly? Since He might by going openly both have been amidst them, and have restrained their unruly impulses as He often did. It was because He would not do this continually. Since had He gone up openly, and again blinded them, He would have made His Godhead to shine through in a greater degree, which at present behooved not, but He rather concealed it. And since they thought that His remaining was from cowardice, He shows them the contrary, and that it was from confidence, and a dispensation, and that knowing beforehand the time when He should suffer, He would, when it should at length be at hand, be most desirous of going up to Jerusalem. And methinks by saying, Go up, He meant, Think not that I compel you to stay with Me against your will, and this addition of, My time is not yet fully come, is the expression of one declaring that miracles must be wrought and sermons spoken, so that greater multitudes might believe, and the disciples be made more steadfast by seeing the boldness and the sufferings of their Master.

Let us learn from what has been said about His kindness and gentleness. "Learn of Me, for I am meek and lowly of heart," and let us cast away all bitterness. If anyone exalts himself against us, let us be humble. If anyone is bold toward us, let us wait on him. If anyone bites and devours us with mocks and jests, let us not be overcome, lest in defending ourselves we destroy ourselves. For anger is a wild beast, a wild beast keen and fierce. Let us then repeat to ourselves soothing words drawn from holy Scripture, and say, "You are earth and ashes. Why is earth and ashes proud?" and "The sway of his fury shall be his destruction," and "The wrathful man is not comely." For there is nothing more shameful, nothing uglier than a face inflamed with anger. Just as when you stir up mud there is a foul smell, so when a soul is disturbed by passion there is great indecency and unpleasantness. But someone says, "I cannot endure insult from my enemies." Why not? Tell me. If the charge is true, then you ought, even before the insult, to have been pricked at heart, and thank your enemy for his rebuke. If it is false, despise it. He has called you poor? Laugh at him. He has called you base-born and foolish? Then mourn for him, for "He that says to his brother, You fool, shall be in danger of hell fire." Whenever someone insults you, consider the punishment that he undergoes. Then you will not only not be angry, but will even shed tears for him. For no one is angry with someone in a fever or inflammation, but pities and weeps for all such people, and such a thing is a soul that is angry. Indeed, if you desire to avenge yourself, hold your peace, and you have dealt your enemy a mortal blow. But if you add reviling to reviling, you have kindled a fire. But someone says, "The bystanders accuse us of weakness if we hold our peace." No, they will not condemn your weakness, but admire you for your wisdom. Moreover, if you are stung by insolence, you become insolent. And being stung, you compel people to think that what has been said of you is true. Why, tell me, does a rich man laugh when he is called poor? Is it not because he is conscious that he is not poor? If therefore we laugh at insults, we shall provide the strongest proof that we are not conscious of the faults alleged. Besides, how long are we to dread the accounts we render to men? How long are we to despise our common Lord and be nailed to the flesh? "For whereas there is among you strife, and envying, and divisions, are you not carnal?" Let us then become spiritual, and bridle this dreadful wild beast. Anger differs nothing from madness. It is a temporary devil, or rather it is a thing worse than having a devil. For one that has a devil may be excused, but the angry man deserves ten thousand punishments, voluntarily casting himself into the pit of destruction, and before the hell which is to come suffering punishment from this already, by bringing a certain restless turmoil and never-silent storm of fury, through all the night and through all the day, upon the reasonings of his soul. Let us therefore, that we may deliver ourselves from the punishment here and the vengeance hereafter, cast out this passion, and show forth all meekness and gentleness, that we may find rest for our souls both here and in the Kingdom of Heaven. To which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit be glory, now and ever and world without end. Amen.

3. Learn we then, from what has been said, His kindness and gentleness; Learn of Me, for I am meek and lowly of heart Matthew 11:29; and let us cast away all bitterness. If any exalt himself against us, let us be humble; if any be bold, let us wait upon him; if any bite and devour us with mocks and jests, let us not be overcome; lest in defending ourselves we destroy ourselves. For wrath is a wild beast, a wild beast keen and angry. Let us then repeat to ourselves soothing charms drawn from the holy Scripture, and say, You are earth and ashes. Why is earth and ashes proud? Sirach 10:9, and, The sway of his fury shall be his destruction Sirach 1:22: and, The wrathful man is not comely Proverbs 11:25, Septuagint; for there is nothing more shameful, nothing uglier than a visage inflamed with anger. As when you stir up mud there is an ill savor, so when a soul is disturbed by passion there is great indecency and unpleasantness. But, says some one, I endure not insult from mine enemies. Wherefore? Tell me. If the charge be true, then you ought, even before the affront, to have been pricked at heart, and thank your enemy for his rebukes; if it be false, despise it. He has called you poor, laugh at him; he has called you base-born and foolish, then mourn for him; for He that says to his brother, You fool, shall be in danger of hell fire. Matthew 5:22 Whenever therefore one insults you, consider the punishment that he undergoes; then shall you not only not be angry, but shall even shed tears for him. For no man is angry with one in a fever or inflammation, but pities and weeps for all such; and such a thing is a soul that is angry. Nay, if even thou desire to avenge yourself, hold your peace, and you have dealt your enemy a mortal blow; while if you add reviling to reviling, you have kindled a fire. But, says some one, the bystanders accuse us of weakness if we hold our peace. No, they will not condemn your weakness, but admire you for your wisdom. Moreover, if you are stung by insolence, you become insolent; and being stung, compel men to think that what has been said of you is true. Wherefore, tell me, does a rich man laugh when he is called poor? Is it not because he is conscious that he is not poor? If therefore we will laugh at insults, we shall afford the strongest proof that we are not conscious of the faults alleged. Besides, how long are we to dread the accounts we render to men? How long are we to despise our common Lord, and be nailed to the flesh? For whereas there is among you strife, and envying, and divisions, are you not carnal? 1 Corinthians 3:3 Let us then become spiritual, and bridle this dreadful wild beast. Anger differs nothing from madness, it is a temporary devil, or rather it is a thing worse than having a devil; for one that has a devil may be excused, but the angry man deserves ten thousand punishments, voluntarily casting himself into the pit of destruction, and before the hell which is to come suffering punishment from this already, by bringing a certain restless turmoil and never silent storm of fury, through all the night and through all the day, upon the reasonings of his soul. Let us therefore, that we may deliver ourselves from the punishment here and the vengeance hereafter, cast out this passion, and show forth all meekness and gentleness, that we may find rest for our souls both here and in the Kingdom of Heaven. To which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit be glory, now and ever and world without end. Amen.

When we speak about spiritual matters, our souls should contain nothing worldly or earthly. All such thoughts should withdraw and be expelled, and we should be completely devoted to hearing only the divine words. If all confusion is driven away when a king arrives, how much more do we need great stillness and great reverence when the Spirit speaks with us. What is spoken today is worthy of reverence. Listen to why this is so. "Truly I tell you, unless a man eats My flesh and drinks My blood, he does not have eternal life in him." Since the Jews had previously claimed that this was impossible, He shows not only that it is not impossible, but that it is absolutely necessary. Therefore He adds, "He who eats My flesh and drinks My blood has eternal life."

1. When we converse of spiritual things, let there be nothing secular in our souls, nothing earthy, let all such thoughts retire, and be banished, and let us be entirely given up to the hearing the divine oracles only. For if at the arrival of a king all confusion is driven away, much more when the Spirit speaks with us do we need great stillness, great awe. And worthy of awe is that which is said today. How it is so, hear. Verily I say unto you, Except a man eat My flesh, and drink My blood, he has not eternal life in him. Since the Jews had before asserted that this was impossible, He shows not only that it is not impossible, but that it is absolutely necessary. Wherefore He adds, He that eats My flesh and drinks My blood, has eternal life.

And I will raise him up at the last day. Since He had said, "He that eats of this bread shall not die for ever," and it was likely that this would create difficulty for them (just as they said before, "Abraham is dead, and the prophets are dead; and how do you say that he shall not taste of death?"), He introduces the Resurrection to resolve the question and to show that the man who eats shall not die at the last. He continually addresses the subject of the Mysteries, showing the necessity of this action and that it must by all means be done.

And I will raise him up at the last day. For since He had said, He that eats of this bread shall not die for ever John 6:50, not verbally quoted, and it was likely that this would stand in their way, (just as they before said, Abraham is dead, and the prophets are dead; and how sayest Thou, that he shall not taste of death? John 8:52, not verbally quoted) He brings forward the Resurrection to solve the question, and to show that (the man who eats) shall not die at the last. He continually handles the subject of the Mysteries, showing the necessity of the action, and that it must by all means be done.

What does He mean? He either wants to declare that this is the true food which saves the soul, or to assure them about what had been said, so they would not think the words were just a riddle or parable, but would know that it is absolutely necessary to eat the Body. Then He says,

What is that He says? He either desires to declare that this is the true meat which saves the soul, or to assure them concerning what had been said, that they might not suppose the words to be a mere enigma or parable, but might know that it is by all means needful to eat the Body. Then He says,

He said this to show that such a person is united with Him. Now what follows may seem disconnected unless we examine the meaning carefully. For someone might ask, after saying "He who eats My flesh dwells in Me," what kind of logical connection is there in adding

This He said, showing that such an one is blended with Him. Now what follows seems unconnected, unless we enquire into the sense; for, says some one, after saying, He that eats My flesh, dwells in Me, what kind of a consequence is it to add,

Yet the words harmonize perfectly. For since He continually spoke of eternal life, to prove this point He introduces the expression, dwells in Me; for if he dwells in Me, and I live, it is plain that he will live also. Then He says, As the living Father has sent Me. This is an expression of comparison and resemblance, and its meaning is of this kind: I live in the same manner as the Father lives. And so that you may not consider Him unbegotten, He immediately adds, by the Father—not to show that He needs some power working in Him in order to live, for He said before, to remove such a suspicion, As the Father has life in Himself, so has He given to the Son also to have life in Himself. Now if He needs the working of another, it will turn out that either the Father has not given Him to have it in this way, and so the statement is false, or if He has given it in this way, then He will need no other one to support Him. What then does by the Father mean? He is merely hinting at the cause, and what He says is of this kind: As the Father lives, so I live, and he that eats Me shall live by Me. And the life of which He speaks is not mere life, but the excellent life; for that He was not speaking simply of life, but of that glorious and ineffable life, is clear from this: all people live, even unbelievers and the uninitiated who do not eat of that flesh. Do you see that the words do not relate to this life, but to that other? And what He says is of this kind: He that eats My flesh, when he dies shall not perish nor suffer punishment. He was not speaking of the general resurrection, for all alike rise again, but concerning the special, glorious Resurrection, that which has a reward.

Yet the words harmonize perfectly. For since He continually spoke of eternal life, to prove this point He introduces the expression, dwells in Me; for if he dwells in Me, and I live, it is plain that he will live also. Then He says, As the living Father has sent Me. This is an expression of comparison and resemblance, and its meaning is of this kind, I live in like manner as the Father lives. And that you may not deem Him unbegotten, He immediately subjoins, by the Father, not by this to show that He needs, in order to live, any power working in Him, for He said before, to remove such a suspicion, As the Father has life in Himself, so has He given to the Son also to have life in Himself; now if He needs the working of another, it will be found that either the Father has not given Him so to have it, and so the assertion is false, or if He has so given it, then He will need no other one to support Him. What then means the, By the Father? He here merely hints at the cause, and what He says is of this kind: As the Father lives, so I live, and he that eats Me shall live by Me. And the life of which He speaks is not life merely, but the excellent life; for that He spoke not simply of life, but of that glorious and ineffable life, is clear from this. For all men live, even unbelievers, and uninitiated, who eat not of that flesh. Do you see that the words relate not to this life, but to that other? And what He says is of this kind: He that eats My flesh, when he dies shall not perish nor suffer punishment; He spoke not of the general resurrection, (for all alike rise again,) but concerning the special, the glorious Resurrection, that which has a reward.

He keeps handling the same point over and over to impress it on the minds of his hearers (because this teaching was a kind of final teaching), and to confirm the doctrine of the Resurrection and of eternal life. This is why He mentions the Resurrection when He promises eternal life, showing that this life is not now, but after the Resurrection. And how, someone might ask, are these things clear? From the Scriptures; He constantly refers the Jews to them, telling them to learn these things from them. And by saying "which gives life to the world," He provokes them to jealousy, so that from sheer frustration that others should enjoy the gift, they may not remain outside. And He keeps reminding them of the manna, showing the difference between it and His bread, and leading them to faith; for if He was able to sustain their life for forty years without harvest, or grain, or other ordinary provisions, much more will He now be able to do so, since He has come for greater purposes. Moreover, if those things were only types, and yet people gathered what came down without sweat or labor, much more will this be the case here, where the difference is great both in never dying and in enjoying the true life. And He has rightly spoken often of life, since this is what people desire, and nothing is so pleasing to them as not to die. For even under the old Covenant, the promise was length of life and many days, but now it is not merely length, but life having no end. He wants at the same time to show that He is now revoking the punishment caused by sin, annulling that sentence which condemns to death, and bringing in not merely life, but eternal life, in contrast to the former things.

Continually does He handle the same point, so as to imprint it on the understanding of the hearers, (for the teaching on these points was a kind of final teaching,) and to confirm the doctrine of the Resurrection and of eternal life. Wherefore He mentions the Resurrection since He promises eternal life, showing that that life is not now, but after the Resurrection. And whence, says some one, are these things clear? From the Scriptures; to them He everywhere referrs the Jews, bidding them learn these things from them. And by saying, Which gives life to the world, He incites them to jealousy, that from very vexation that others should enjoy the gift, they may not stay without. And continually He reminds them of the manna, showing the difference, (between it and His bread,) and guiding them to the faith; for if He was able to support their life for forty years without harvest, or grain, or other things in course; much more now will He be able to do so, as having come for greater ends. Moreover, if those things were but types, and yet men collected what came down without sweat or labor; much more shall this be the case, where the difference is great both in the never dying, and in the enjoying the true life. And rightly has He spoken often of life, since this is desired by men, and nothing is so pleasing to them as not to die. Since even under the old Covenant, this was the promise, length of life and many days, but now it is not length merely, but life having no end. He desires at the same time to show, that He now revokes the punishment caused by sin, annulling that sentence which condemns to death, and bringing in not life merely, but life eternal, contrariwise to the former things.

The place where most of His miracles had been performed, so that He should have been listened to there especially. But why did He teach in the synagogue and in the Temple? Both because He wanted to reach the greatest number of them, and because He wanted to show that He was not opposed to the Father.

2. The place where most of His marvels had been done, so that He ought there especially to have been listened to. But wherefore taught He in the synagogue and in the Temple? As well because He desired to catch the greatest number of them, as because He desired to show that He was not opposed to the Father.

What does "hard" mean? Rough, difficult, troublesome. Yet He said nothing of this kind, for He was not speaking about a way of life, but about doctrines, continually dealing with the faith that is in Him. What then does "is a hard saying" mean? Is it because it promises life and resurrection? Is it because He said that He came down from heaven? Or that it was impossible for anyone to be saved who did not eat His flesh? Tell me, are these things hard? Who can say that they are? What then does "hard" mean? It means difficult to accept, beyond their capacity, causing much fear. For they thought that He spoke words too lofty for His real character, and such as were above Himself. Therefore they said,

What means hard? Rough, laborious, troublesome. Yet He said nothing of this kind, for He spoke not of a mode of life, but of doctrines, continually handling the faith which is in Him. What then means, is a hard saying? Is it because it promises life and resurrection? Is it because He said that He came down from heaven? Or that it was impossible for one to be saved who ate not His flesh? Tell me, are these things hard? Who can assert that they are? What then means hard? It means, difficult to be received, transcending their infirmity, having much terror. For they thought that He uttered words too high for His real character, and such as were above Himself. Therefore they said,

Who can hear it?

Who can hear it?

Perhaps they were making excuses for themselves, since they were about to leave.

Perhaps making excuse for themselves, since they were about to start away.

This also He does in the case of Nathanael, saying, "Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these" (John 1:50). And to Nicodemus, "No man has ascended up to heaven but the Son of man which is in heaven" (John 3:13). What then, does He pile difficulties on top of difficulties? No, far from it, but through the greatness of the teachings and their number, He seeks to win them over. For if someone had said simply, "I have come down from heaven," and added nothing more, he would have been more likely to offend them. But He who said, "My body is the life of the world," He who said, "As the living Father has sent Me, so I live by the Father," and who said, "I have come down from heaven," removes the difficulty. For the man who speaks any one great thing about himself may perhaps be suspected of lying, but he who strings together so many one after another removes all suspicion. Everything He does and says is meant to lead them away from the idea that Joseph was His father. And it was not with a desire to strengthen, but rather to remove that stumbling block, that He said this. For whoever believed that He was Joseph's son could not accept His sayings, while one who was persuaded that He had come down from heaven and would ascend there might more easily listen to His words. At the same time He brings forward also another explanation, saying,

This also He does in the case of Nathanael, saying, Because I said to you, I saw you under the fig-tree, do you believe? You shall see greater things than these. John 1:50 And to Nicodemus, No man has ascended up to heaven but the Son of man which is in heaven. John 3:13 What then, does He add difficulties to difficulties? No, (that be far from Him,) but by the greatness of the doctrines, and the number of them, He desires to bring them over. For if one had said simply, I have come down from heaven, and added nothing more, he would have been the more likely to offend them; but He who said, My body is the life of the world; He who said, As the living Father has sent Me, so I live by the Father; and who said, I have come down from heaven, solves the difficulty. For the man who utters any one great thing concerning himself may perhaps be suspected of feigning, but he who connects together so many one after another removes all suspicion. All that He does and says is intended to lead them away from the thought, that Joseph was His father. And it was not with a wish to strengthen, but rather to do away that stumbling-block, that He said this. For whosoever deemed that He was Joseph's son could not receive His sayings, while one that was persuaded that He had come down from heaven, and would ascend there, might more easily give heed to His words: at the same time He brings forward also another explanation, saying,

His meaning is this: You must understand spiritually what relates to Me, because whoever hears carnally gains no profit or benefit. It was carnal to question how He came down from heaven, to consider Him the son of Joseph, and to ask, "How can He give us His flesh to eat?" All of this was carnal, when they should have understood the matter in a mystical and spiritual sense. But someone asks, how could they understand what the 'eating flesh' might mean? Then it was their duty to wait for the right time and ask questions, not to abandon Him.

His meaning is, You must hear spiritually what relates to Me, for he who hears carnally is not profited, nor gathers any advantage. It was carnal to question how He came down from heaven, to deem that He was the son of Joseph, to ask, How can he give us His flesh to eat? All this was carnal, when they ought to have understood the matter in a mystical and spiritual sense. But, says some one, how could they understand what the 'eating flesh' might mean? Then it was their duty to wait for the proper time and enquire, and not to abandon Him.

The words that I speak to you are spirit and they are life.

The words that I speak unto you, they are spirit and they are life.

That is, they are divine and spiritual, have nothing physical about them, are not subject to the laws of natural cause and effect, but are free from any such necessity. They are even placed above the laws appointed for this world, and they also have another and different meaning. Now just as in this passage He said "spirit" instead of "spiritual," so when He speaks of flesh, He did not mean physical things, but rather hearing in a fleshly way. At the same time He was alluding to them, because they always desired physical things when they should have desired spiritual things. For if a person receives them in a fleshly way, he gains nothing. What then—is His flesh not actually flesh? It most certainly is. How then does He say that the flesh profits nothing? He is not speaking of His own flesh (God forbid!), but of those who received His words in a fleshly manner. But what does understanding in a fleshly way mean? It means looking merely at what is before our eyes, without imagining anything beyond. This is understanding in a fleshly way. But we must not judge in this way by sight. Instead, we must look into all mysteries with the eyes within. This is seeing spiritually. The person who does not eat His flesh and drink His blood has no life in him. How then does the flesh profit nothing, if without it we cannot live? Do you see that the words "the flesh profits nothing" are spoken not of His own flesh, but of fleshly hearing?

That is, they are divine and spiritual, have nothing carnal about them, are not subject to the laws of physical consequence, but are free from any such necessity, are even set above the laws appointed for this world, and have also another and a different meaning. Now as in this passage He said spirit, instead of spiritual, so when He speaks of flesh, He meant not carnal things, but carnally hearing, and alluding at the same time to them, because they ever desired carnal things when they ought to have desired spiritual. For if a man receives them carnally, he profits nothing. What then, is not His flesh, flesh? Most certainly. How then says He, that the flesh profits nothing? He speaks not of His own flesh, (God forbid!) but of those who received His words in a carnal manner. But what is understanding carnally? It is looking merely to what is before our eyes, without imagining anything beyond. This is understanding carnally. But we must not judge thus by sight, but must look into all mysteries with the eyes within. This is seeing spiritually. He that eats not His flesh, and drinks not His blood, has no life in him. How then does the flesh profit nothing, if without it we cannot live? Do you see that the words, the flesh profits nothing, are spoken not of His own flesh, but of carnal hearing?

Once again, following His usual practice, He gives more weight to His words by predicting what would happen and by demonstrating that He spoke this way not because He wanted honor from them, but because He cared about them. And when He said "some," He excluded the disciples. For at first He said, "You have both seen Me, and do not believe" (John 6:36), but here He says, "There are some of you who do not believe."

Again, according to His custom, He adds weight to His words, by foretelling what would come to pass, and by showing that He spoke thus not from desire of honor from them, but because He cared for them. And when He said some, He excepted the disciples. For at first He said, You have both seen Me, and believe not John 6:36; but here, There are some of you that believe not.

He knew from the beginning who did not believe and who would betray Him.

For He knew from the beginning who they were that believed not, and who should betray Him.

Here the Evangelist indicates to us the voluntary nature of the Dispensation and His endurance of suffering. The phrase "from the beginning" is not placed here without reason, but so that you may understand His foreknowledge from the start—that before the words were spoken, and not after the people had grumbled or after they had been scandalized, He knew the traitor. In fact, He knew beforehand, which is a characteristic of Godhead. Then He added, "Except it be given him from above from My Father," thus persuading them to consider God His Father, not Joseph, and showing them that believing in Him is no ordinary thing. It is as if He said, "Unbelievers do not disturb Me; do not trouble Me, do not astonish Me. I have known from long ago, before they were created, I know to whom the Father has given the ability to believe. And when you hear that He has given it, do not imagine merely an arbitrary distribution, but rather that if anyone has made himself worthy to receive the gift, he has received it."

3. Here the Evangelist intimates to us the voluntary character of the Dispensation, and His endurance of evil. Nor is the, from the beginning, put here without a cause, but that you may be aware of His foreknowledge from the first, and that before the words were uttered, and not after the men had murmured nor after they had been offended, He knew the traitor, but before, which was an attribute of Godhead. Then He added, Except it be given him from above from My Father; thus persuading them to deem God His Father, not Joseph, and showing them that it is no common thing to believe in Him. As though He had said, Unbelievers disturb Me not; trouble Me not, astonish Me not. I know of old before they were created, I know to whom the Father has given to believe; and do thou, when you hear that He has given, imagine not merely an arbitrary distribution, but that if any has rendered himself worthy to receive the gift, he has received it.

The Evangelist was right to say that they did not merely depart, but that they went back. He shows that they cut themselves off from any growth in virtue, and that by separating themselves they lost the faith they had previously held. But this was not the case with the twelve, which is why He says to them,

Rightly has the Evangelist said, not that they departed, but that they went back; showing that they cut themselves off from any increase in virtue, and that by separating themselves they lost the faith which they had of old. But this was not the case with the twelve; wherefore He says to them,

Again showing that He does not need their ministry and service, and proving to them that this was not why He brought them along with Him. For how could He need them when He spoke this way even to them? But why did He not praise them? Why did He not approve of them? Both because He maintained the dignity appropriate to a teacher, and also to show them that they ought to be attracted by this way of treating them. For if He had praised them, they might have thought they were doing Him a favor and developed some human feeling; but by showing them that He did not need their attendance, He bound them to Himself all the more. And notice how wisely He spoke. He did not say, "Leave," (this would have been to push them away), but asked them a question, "Will you also go away?"—the words of someone who wanted to remove all force or compulsion, and who did not want them attached to Him through any sense of shame, but with a sense of gratitude. By not openly accusing them, but gently hinting at the issue, He shows what is truly the wise course in such circumstances. But we feel differently; rightly so, since we do everything clinging to our own honor, and therefore think our status is diminished by the departure of those who attend us. But He neither flattered nor drove them away, but asked them a question. Now this was not the action of someone despising them, but of someone wanting them not to be held back by force and compulsion: for to remain on such terms is the same as departing. What then does Peter say?

Again showing that He needs not their ministry and service, and proving to them that it was not for this that He led them about with Him. For how could He when He used such expressions even to them? But why did He not praise them? Why did He not approve them? Both because He preserved the dignity befitting a teacher, and also to show them that they ought rather to be attracted by this mode of dealing. For had He praised them, they might, supposing that they were doing Him a favor, have had some human feeling; but by showing them that He needed not their attendance, He kept them to Him the more. And observe with what prudence He spoke. He said not, Depart ye, (this would have been to thrust them from Him,) but asked them a question, Will ye also go away? the expression of one who would remove all force or compulsion, and who wished not that they should be attached to Him through any sense of shame, but with a sense of favor. By not openly accusing, but gently glancing at them, He shows what is the truly wise course under such circumstances. But we feel differently; with good reason, since we do everything holding fast our own honor, and therefore think that our estate is lowered by the departure of those who attend on us. But He neither flattered nor repulsed them, but asked them a question. Now this was not the act of one despising them, but of one wishing them not to be restrained by force and compulsion: for to remain on such terms is the same as to depart. What then says Peter?

Do you see that it was not the words themselves that caused offense, but the carelessness, laziness, and wrong thinking of the hearers? For even if He had not spoken, they would have been offended and would not have stopped being constantly worried about physical food, always bound to earthly things. Moreover, the disciples heard at the same time as the others, yet they expressed an opinion contrary to theirs, saying, "To whom shall we go?" This statement shows great affection, for it demonstrates that their Teacher was more precious to them than anything—more than father or mother, or any possessions—and that if they left Him, they would have nowhere else to go. Then, in case it should seem that he had said "to whom shall we go?" because there was no one else who would receive them, he immediately added, "You have the words of eternal life." For the Jews listened in a fleshly way and with human reasoning, but the disciples listened spiritually and committed everything to faith. This is why Christ said, "The words which I have spoken to you are spirit"—that is, do not suppose that the teaching of My words is subject to the rule of material consequences or to the necessity of created things. Spiritual things are not of this nature, nor do they endure submitting to the laws of earth. Paul also declares this, saying, "Say not in your heart, Who shall ascend into heaven? (that is, to bring Christ down;) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)"

Do you see that it was not the words that caused offense, but the heedlessness, and sloth, and wrong-mindedness of the hearers? For even had He not spoken, they would have been offended, and would not have ceased to be ever anxious about bodily food, ever nailed to earth. Besides, the disciples heard at the same time with the others, yet they declared an opinion contrary to theirs, saying, To whom shall we go? An expression indicating much affection, for it shows that their Teacher was more precious to them than anything, than father or mother, or any possessions, and that if they withdrew from Him, they had not then whither to flee. Then lest it should seem that he had said, to whom shall we go? because there were none that would receive them, he straightway added, You have the words of eternal life. For the Jews listened carnally, and with human reasonings, but the disciples spiritually, and committing all to faith. Wherefore Christ said, The words which I have spoken unto you are spirit; that is, do not suppose that the teaching of My words is subject to the rule of material consequences, or to the necessity of created things. Things spiritual are not of this nature, nor endure to submit to the laws of earth. This also Paul declares, saying, Say not in your heart, Who shall ascend into heaven? (that is, to bring Christ down;) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) Romans 10:6-7

You have the words of eternal life. These people already acknowledged the Resurrection and everything that will take place at that time. Notice how this brotherly and loving man answers on behalf of the entire group. He didn't say "I know," but rather "We know." Better yet, notice how he uses the very words of his Teacher, not speaking as the Jews did. They said, "This is the son of Joseph," but he said, "You are the Christ, the Son of the living God," and "You have the words of eternal life." He had probably heard Jesus say, "He that believes in Me has eternal life, and I will raise him up at the last day." Peter showed that he remembered everything that had been said by recalling the exact words. What then did Christ do? He neither praised nor expressed admiration of Peter, though He had done so on other occasions. But what does He say?

You have the words of eternal life. These men already admitted the Resurrection, and all the apportionment which shall be there. And observe the brotherly and affectionate man, how he makes answer for all the band. For he said not, I know, but, We know. Or rather, observe how he goes to the very words of his Teacher, not speaking as did the Jews. They said, This is the son of Joseph; but he said, You are the Christ, the Son of the living God; and You have the words of eternal life; having perhaps heard Him say, He that believes in Me has eternal life, and I will raise him up at the last day. For he showed that he retained all that had been said, by recalling the very words. What then did Christ? He neither praised nor expressed admiration of Peter, though He had elsewhere done so; but what says He?

For since Peter said, "We believe," Jesus excludes Judas from the group. In the other place Peter made no mention of the disciples; but when Christ said, "Whom say ye that I am?" he replied, "You are the Christ, the Son of the living God" (Matthew 16:15); but here, since he said, "We believe," Christ with reason does not admit Judas into that group. And this He did far in advance, and long before the time, to restrain the wickedness of the traitor, knowing that He would accomplish nothing by it, yet doing His own part.

For since Peter said, We believe, Jesus excepts Judas from the band. In the other place Peter made no mention of the disciples; but when Christ said, Whom say ye that I am? he replied, You are the Christ, the Son of the living God Matthew 16:15; but here, since he said, We believe, Christ with reason admits not Judas into that band. And this He did afar off, and long before the time, to check the wickedness of the traitor, knowing that He should avail nothing, yet doing His own part.

Notice His wisdom. He did not expose the traitor openly, yet He also did not allow him to remain completely hidden. On the one hand, this prevented Judas from losing all shame and becoming even more defiant; on the other hand, it kept him from working his evil deed without fear, thinking he was undetected. Therefore Jesus gradually brought more direct accusations against him. First, He included him with the others when He said, "There are some of you that do not believe" (the Evangelist made clear that Jesus counted the traitor among these when he wrote, "For He knew from the beginning who they were that did not believe and who would betray Him"). But when Judas remained unchanged, Jesus brought a harsher rebuke against him: "One of you is a devil," though He made the fear common to all of them, wanting to conceal who it was. Here it is worth asking why the disciples said nothing at this time, but later were afraid and uncertain, looking at one another and asking, "Lord, is it I?" (Matthew 26:22), when Peter signaled to John to find out who the traitor was by asking their Teacher which one he was. What is the reason? Peter had not yet heard, "Get behind me, Satan," so he had no fear at all. But after he had been rebuked—and though he had spoken from strong affection, instead of being approved, he had even been called Satan—he afterward reasonably feared when he heard, "One of you will betray Me." Besides, Jesus does not even say now, "One of you will betray Me," but rather, "One of you is a devil." Therefore they did not understand what was being said, but thought He was only criticizing their wickedness.

4. And remark His wisdom. He made not the traitor manifest, yet allowed him not to be hidden; that on the one hand he might not lose all shame, and become more contentious; and on the other, that he might not, thinking to be unperceived, work his wicked deed without fear. Therefore by degrees He brings plainer reproofs against him. First, He numbered him too among the others, when He said, There are some of you that believe not, (for that He counted the traitor the Evangelist has declared, saying, For He knew from the beginning who they were that believed not, and who should betray Him;) but when he yet remained such, He brought against him a more severe rebuke, One of you is a devil, yet made the fear common to them all, wishing to conceal him. And here it is worth while to enquire, why the disciples at this time said nothing, but afterwards were afraid and doubted, looking one upon another, and asking, Lord, is it I? Matthew 26:22, when Peter beckoned to John to find out the traitor, by enquiring of their Teacher which was he. What is the reason? Peter had not yet heard, Get behind me, Satan, wherefore he had no fear at all; but when he had been rebuked, and though he spoke through strong affection, instead of being approved of, had even been called Satan, he afterwards with reason feared when he heard, One of you shall betray Me. Besides, He says not even now, One of you shall betray Me, but, One of you is a devil; wherefore they understood not what was spoken, but thought that He was only reflecting upon their wickedness.

But why did He say, "I have chosen you twelve, and one of you is a devil"? It was to show that His teaching was completely free from flattery. For they might have thought that He would flatter them, because when all had left Him they alone remained, and confessed by Peter that He was the Christ. He leads them away from such a suspicion. And what He says is of this kind: Nothing prevents Me from rebuking the bad; do not think that because you have remained I shall choose to flatter you, or that because you have followed Me I shall not rebuke the wicked. For neither does another circumstance prevent Me, which is much more powerful than this to prevent a teacher. For he who remains provides proof of his affection, while one who has been chosen by a teacher, being rejected, attaches to him a reputation for foolishness among senseless persons. Still neither does this cause Me to refrain from My reproofs. This at least even now the pagans foolishly and senselessly urge against Christ. For God is not accustomed to make men good by compulsion and force, neither is His election and choice compulsory on those who are called, but persuasive. And that you may learn that the calling does not compel, consider how many of these who have been called have come to perdition, so that it is clear that it lies in our own will also to be saved, or to perish.

But wherefore said He, I have chosen you twelve, and one of you is a devil? It was to show that His teaching was entirely free from flattery. For that they might not think that He would flatter them, because when all had left Him they alone remained, and confessed by Peter that He was the Christ, He leads them away from such a suspicion. And what He says is of this kind. Nothing abashes Me from rebuking the bad; think not that because you have remained I shall choose to flatter you, or that because you have followed Me I shall not rebuke the wicked. For neither does another circumstance abash Me, which is much more powerful than this to abash a teacher. For he that remains affords a proof of his affection, while one that has been chosen by a teacher, being rejected, attaches to him a character for folly among senseless persons. Still neither does this cause Me to refrain from My reproofs. This at least even now the heathen frigidly and senselessly urge against Christ. For God is not wont to make men good by compulsion and force, neither is His election and choice compulsory on those who are called, but persuasive. And that you may learn that the calling compels not, consider how many of these who have been called have come to perdition, so that it is clear that it lies in our own will also to be saved, or to perish.

When we hear these things, let us learn always to be sober and watchful. Consider this: Judas was counted among that holy band, had received such a great gift, and had performed miracles—for he too was with the others who were sent to raise the dead and heal lepers. Yet when he was seized by the terrible disease of covetousness and betrayed his Master, nothing helped him—not the favors, not the gifts, not being with Christ, not serving Him, not the washing of the feet, not sharing His table, not carrying the money bag. These things actually helped increase his punishment. So let us also fear that we might imitate Judas through covetousness. You may not betray Christ directly, but when you neglect the poor man wasting away with hunger or dying from cold, that man brings the same condemnation upon you. When we receive the Mysteries unworthily, we perish just as much as those who killed Christ. When we steal and oppress those weaker than ourselves, we will bring the harshest punishment upon ourselves. And rightly so. How long will our love for present things—unnecessary and useless as they are—keep such a hold on us? Wealth is made up of unnecessary things that bring no real benefit. How long will we be attached to empty things? How long until we look up to heaven, become sober, grow tired of these passing earthly things, and learn from experience how worthless they are? Let us think about those who were wealthy before us. Aren't all those things like a dream? Aren't they a shadow, a flower, a passing stream, a story, a tale? Someone was rich—but where is his wealth now? It has vanished and perished, but the sins committed because of it remain with him, along with the punishment that comes from those sins. Truly, even if there were no punishment, even if no kingdom were set before us, it would still be our duty to care for those who share our nature and family, to respect those who have the same feelings as ourselves. But instead, we feed dogs, and many of us feed wild donkeys, bears, and various beasts, while we don't care about a person dying of hunger. We value what is foreign to us more than what is our own kin, and honor our own family less than creatures that are neither related to us nor share our nature.

5. Hearing therefore these things, learn we always to be sober and to watch. For if when he who was reckoned among that holy band, who had enjoyed so great a gift, who had wrought miracles, (for he too was with the others who were sent to raise the dead and to heal lepers,) if when he was seized by the dreadful disease of covetousness, and betrayed his Master, neither the favors, nor the gifts, nor the being with Christ, nor the attendance on Him, nor the washing the feet, nor the sharing His table, nor the bearing the bag, availed him, if these things rather served to help on his punishment, let us also fear lest we ever through covetousness imitate Judas. Thou betrayest not Christ. But when you neglect the poor man wasting with hunger, or perishing with cold, that man draws upon you the same condemnation. When we partake of the Mysteries unworthily, we perish equally with the Christ-slayers. When we plunder, when we oppress those weaker than ourselves, we shall draw down upon us severest punishment. And with reason; for how long shall the love of things present so occupy us, superfluous as they are and unprofitable? Since wealth consists in superfluities, in which no advantage is. How long shall we be nailed to vanities? How long shall we not look through and away into heaven, not be sober, not be satiated with these fleeting things of earth, not learn by experience their worthlessness? Let us think of those who before us have been wealthy; are not all those things a dream? Are they not a shadow, a flower? Are they not a stream which flows by? A story and a tale? Such a man has been rich, and where now is his wealth? It has gone, has perished, but the sins done by reason of it stay by him, and the punishment which is because of the sins. Yea, surely if there were no punishment, if no kingdom were set before us, it were a duty to show regard for those of like descent and family, to respect those who have like feelings with ourselves. But now we feed dogs, and many of us wild asses, and bears, and different beasts, while we care not for a man perishing with hunger; and a thing alien to us is more valued than that which is of our kin, and our own family less honored than creatures which are not so, nor related to us.

Is it a good thing to build splendid houses for yourself, to have many servants, to recline and gaze at a gilded ceiling? Surely this is excessive and unprofitable. There are other buildings far brighter and more majestic than these. We should delight our eyes with those, for nothing prevents us. Do you want to see the most beautiful of ceilings? In the evening, look at the starry heaven. But someone says, "This ceiling is not mine." Yet in truth it is more yours than the other one. It was made for you and is shared with your brothers and sisters. The other is not yours, but belongs to those who inherit it after your death. The one can do you the greatest service, guiding you by its beauty to its Creator. The other can do you the greatest harm, becoming your greatest accuser at the Day of Judgment, because it is covered with gold while Christ does not even have necessary clothing. Let us not, I beg you, be subject to such foolishness. Let us not pursue things that flee away and flee from things that endure. Let us not betray our own salvation, but hold fast to our hope of what shall be hereafter—the elderly, knowing with certainty that only a little space of life is left to us; the young, being well convinced that what is left is not much. For that day comes like a thief in the night. Knowing this, let wives exhort their husbands, and husbands admonish their wives. Let us teach youths and maidens, and let all instruct one another, to care not for present things but to desire those which are to come, so that we may be able also to obtain them, through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit be glory, now and ever and world without end. Amen.

Is it a fine thing to build one's self splendid houses, to have many servants, to lie and gaze at a gilded roof? Why then, assuredly, it is superfluous and unprofitable. For other buildings there are, far brighter and more majestic than these; on such we must gladden our eyes, for there is none to hinder us. Will you see the fairest of roofs? At eventide look upon the starred heaven. But, says some one, this roof is not mine. Yet in truth this is more yours than that other. For you it was made, and is common to you and to your brethren; the other is not yours, but theirs who after your death inherit it. The one may do you the greatest service, guiding you by its beauty to its Creator; the other the greatest harm, becoming your greatest accuser at the Day of Judgment, inasmuch as it is covered with gold, while Christ has not even needful raiment. Let us not, I entreat you, be subject to such folly, let us not pursue things which flee away, and flee those which endure; let us not betray our own salvation, but hold fast to our hope of what shall be hereafter; the aged, as certainly knowing that but a little space of life is left us; the young, as well persuaded that what is left is not much. For that day comes so as a thief in the night. Knowing this, let wives exhort their husbands, and husbands admonish their wives; let us teach youths and maidens, and all instruct one another, to care not for present things, but to desire those which are to come, that we may be able also to obtain them; through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.

Whose god is their belly, and whose glory is in their shame (Philippians 3:19), Paul said about certain people when writing to the Philippians. That the Jews were like this is clear both from what happened earlier and from what they came and said to Christ. When He gave them bread and filled their stomachs, they said He was a Prophet and tried to make Him a King. But when He taught them about spiritual food, about eternal life, when He directed them away from physical things and spoke to them about a resurrection and lifted their thoughts to higher matters—when they should have been most amazed—they grumbled and pulled back. Yet if He was that Prophet as they had earlier claimed, saying that He was the one Moses spoke of when he said, A Prophet shall the Lord your God raise up unto you of your brethren like me, unto Him shall you hearken (Deuteronomy 18:15), they should have listened to Him when He said, I came down from heaven. Yet they did not listen, but grumbled. They still respected Him because the miracle of the loaves was recent, and so they did not openly contradict Him, but by grumbling they showed their displeasure that He did not give them the food they wanted. And grumbling they said, Is not this the son of Joseph? From this it is clear that they still did not know about His strange and marvelous Generation. And so they still said He was the son of Joseph, and were not corrected. And He did not say to them, I am not the Son of Joseph—not because He was his son, but because they were not yet able to hear about that marvelous Birth. And if they could not bear to hear plainly about His birth according to the flesh, much less could they hear about that ineffable Birth which is from above. If He did not reveal to them what was lower, much less would He entrust to them the other. Although it greatly offended them that He was born from a lowly and common father, He still did not reveal the truth to them, lest in removing one cause of offense He should create another. What then did He say when they grumbled?

1. Whose god is their belly, and whose glory is in their shame Philippians 3:19, said Paul of certain persons, writing to the Philippians. Now that the Jews were of this character is clear, both from what has gone before, and from what they came and said to Christ. For when He gave them bread, and filled their bellies, they said that He was a Prophet, and sought to make Him a King: but when He taught them concerning spiritual food, concerning eternal life, when He led them away from objects of sense, and spoke to them of a resurrection, and raised their thoughts to higher matters, when most they ought to have admired, they murmur and start away. And yet, if He was that Prophet as they before asserted, declaring that he it was of whom Moses had said, A Prophet shall the Lord your God raise up unto you of your brethren like me, unto Him shall you hearken Deuteronomy 18:15; they ought to have hearkened to Him when He said, I came down from heaven; yet they hearkened not, but murmured. They still reverenced Him, because the miracle of the loaves was recent, and therefore they did not openly gainsay Him, but by murmuring expressed their displeasure, that He did not give them the meal which they desired. And murmuring they said, Is not this the son of Joseph? Whence it is plain, that as yet they knew not of His strange and marvelous Generation. And so they still say that He is the son of Joseph, and are not rebuked; and He says not to them, I am not the Son of Joseph; not because He was his son, but because they were not as yet able to hear of that marvelous Birth. And if they could not bear to hear in plain terms of His birth according to the flesh, much less could they hear of that ineffable Birth which is from above. If He revealed not that which was lower to them, much less would He commit to them the other. Although this greatly offended them, that He was born from a mean and common father, still He revealed not to them the truth, lest in removing one cause of offense He should create another. What then said He when they murmured?

The Manicheans seize on these words, claiming that nothing is in our own power. Yet the expression actually shows that we are masters of our will. For if a person comes to Him, someone might ask, what need is there for drawing? But these words do not remove our free will; rather, they show that we greatly need assistance. And He does not imply an unwilling person who comes, but one who receives much help. Then He also shows the manner in which He draws. For so that people do not form any material idea of God, He adds,

The Manichæans spring upon these words, saying, that nothing lies in our own power; yet the expression shows that we are masters of our will. For if a man comes to Him, says some one, what need is there of drawing? But the words do not take away our free will, but show that we greatly need assistance. And He implies not an unwilling comer, but one enjoying much succor. Then He shows also the manner in which He draws; for that men may not, again, form any material idea of God, He adds,

How then, someone asks, does the Father draw? The Prophet explained this long ago when he proclaimed it beforehand and said,

How then, says some one, does the Father draw? This the Prophet explained of old, when he proclaimed beforehand, and said,

Do you see the dignity of faith, and that they will learn this not from men or through man, but from God Himself? And to make this claim credible, He referred them to their prophets. If then "all shall be taught of God," how is it that some will not believe? Because the words speak of the majority. Besides, the prophecy does not mean absolutely everyone, but all who have the will. For the teacher sits ready to give what he has to all, and pours out his instruction to all.

Do you see the dignity of faith, and that not of men nor by man, but by God Himself they shall learn this? And to make this assertion credible, He referred them to their prophets. If then 'all shall be taught of God,' how is it that some shall not believe? Because the words are spoken of the greater number. Besides, the prophecy means not absolutely all, but all that have the will. For the teacher sits ready to impart what he has to all, and pouring forth his instruction unto all.

The authority of the Son is not insignificant here if the Father leads and He raises up. He does not separate His work from the Father's work—how could He?—but instead demonstrates equality of power. Therefore, just as He said in another passage, "The Father who has sent Me bears witness of Me," and then directed them to the Scriptures so they would not be overly curious about that statement, so here He directs them to the Prophets to prevent them from having similar suspicions. He continually quotes the Prophets everywhere to show that He is not opposed to the Father.

Not slight here is the authority of the Son, if so be that the Father leads, He raises up. He distinguishes not His working from that of the Father, (how could that be?) but shows equality of power. As, therefore, after saying in that other place, The Father which has sent Me bears witness of Me, He then, that they might not be over-curious about the utterance, referred them to the Scriptures; so here, that they may not entertain similar suspicions, He referrs them to the Prophets, whom He continually and everywhere quotes, to show that He is not opposed to the Father.

But someone might ask: what about those who lived before His time? Weren't they taught by God? Why, then, does He apply these words specifically here? Because in the old days they learned God's things through the hands of men, but now they learn through the Only-begotten Son of God and through the Holy Spirit. Then He adds, "Not that any man has seen the Father, except He who is from God," using this expression here not with reference to the cause, but to the manner of being. For if He had spoken in the former sense, we are all from God. And where then would the special and distinct nature of the Son be? But someone might ask, why didn't He state this more clearly? Because of their weakness. For if they were so offended when He said, "I have come down from heaven," what would they have felt if He had added this?

But what of those, says some one, who were before His time? Were not they taught of God? Why then the special application of the words here? Because of old they learned the things of God by the hands of men, but now by the Only-begotten Son of God, and by the Holy Ghost. Then He adds, Not that any man has seen the Father, save He which is of God, using this expression here not with reference to the cause, but to the manner of being. Since had He spoken in the former sense, we are all of God. And where then would be the special and distinct nature of the Son? But wherefore, says some one, did He not put this more clearly? Because of their weakness. For if when He said, I have come down from heaven, they were so offended, what would they have felt had He added this?

He calls Himself the bread of life because He sustains both our present life and our life to come, and says, "Whoever eats of this bread will live forever." By bread He means here either His saving doctrines and the faith in Him, or His own Body, for both strengthen the soul. Yet in another place He said, "If anyone keeps My word, he will never taste death" (John 8:51). And they were offended; here they had no such reaction perhaps, because they still respected Him on account of the loaves that had been made.

He calls Himself, the bread of life, because He maintains our life both which is and which is to be, and says, Whosoever shall eat of this bread shall live forever. By bread He means here either His saving doctrines and the faith which is in Him, or His own Body; for both nerve the soul. Yet in another place He said, If a man hear My saying, he shall never taste of death. John 8:51 And they were offended; here they had no such feeling perhaps, because they yet respected Him on account of the loaves which had been made.

And notice how He distinguishes between His bread and the manna by making them hear about the outcome of each type of food. For to show that the manna gave them no special benefit, He added,

2. And observe how He distinguishes between His bread and the manna, by causing them to hear the result of each kind of food. For to show that the manna afforded them no unusual advantage, He added,

He then establishes something very likely to persuade them that they were deemed worthy of greater things than their fathers (meaning those marvelous men who lived in the time of Moses), and so, after saying that those who ate the manna died, He adds,

He then establishes a thing most likely to persuade them, that they were deemed worthy of greater things than their fathers, (meaning those marvelous men who lived in the time of Moses,) and so, after saying that they were dead who ate the manna, He adds,

Verse 51: The one who eats of this bread will live forever.

Ver. 51. He that eats of this bread, shall live forever.

He did not mention the wilderness without a reason, but to show that the supply of manna did not last for a long time, nor did it enter with them into the promised land. But this bread was not of the same kind.

Nor has He put in the wilderness without a cause, but to point out that the supply of manna was not extended to a long time, nor entered with them into the land of promise. But this bread was not of the same kind.

And the bread that I will give is My flesh, which I will give for the life of the world.

And the bread that I will give is My flesh, which I will give for the life of the world.

Here one might reasonably ask how this was a fitting occasion for these words, which neither built up nor benefited the hearers, but rather harmed those who had been built up. For from that time, the Evangelist says, many of His disciples went back, saying, "This is a hard saying; who can hear it?" (John 6:60), since these things might have been entrusted to the disciples only, as Matthew has told us that He spoke with them privately (Mark 4:34; see Matthew 13:36). What then shall we say? What is the benefit of these words? The benefit and necessity of them is great. Because they pressed upon Him, asking for bodily food, reminding Him of the food provided in the days of their ancestors, and speaking of the manna as a great thing, He mentions spiritual food to show them that all those things were only type and shadow, but that the very reality of the matter was now present with them. But someone says he ought to have said, "Your fathers ate manna in the wilderness, but I have given you bread." However, the interval between the two miracles was great, and the latter of them would have appeared inferior to the former, because the manna came down from heaven, but this miracle of the loaves was performed on earth. When therefore they sought food coming down from heaven, He continually told them, "I came down from heaven." And if anyone asks why He introduced the discourse on the Mysteries, we will reply that this was a very fitting time for such discourses, for vagueness in what is said always stirs up the hearer and makes him more attentive. They ought not then to have been offended, but rather to have asked and inquired. But instead they went back. If they believed Him to be a Prophet, they ought to have believed His words, so that the offense was caused by their own foolishness, not by any difficulty in the words. And observe how little by little He led them up to Himself. Here He says that He Himself gives, not the Father: "The bread that I will give is My flesh, which I will give for the life of the world."

Here one might reasonably enquire, how this was a fit season for these words, which neither edified nor profited, but rather did mischief to those who had been edified; for from that time, says the Evangelist, many of His disciples went back, saying, This is a hard saying; who can hear it? John 6:60; since these things might have been entrusted to the disciples only, as Matthew has told us that He discoursed with them apart. Mark 4:34; see Matthew 13:36 What then shall we say? What is the profit of the words? Great is the profit and necessity of them. Because they pressed upon Him, asking for bodily food, reminding Him of the food provided in the days of their forefathers, and speaking of the manna as a great thing, to show them that all those things were but type and shadow, but that the very reality of the matter was now present with them, He mentions spiritual food. But, says some one, he ought to have said, Your fathers did eat manna in the wilderness, but I have given you bread. But the interval between the two miracles was great, and the latter of them would have appeared inferior to the former, because the manna came down from heaven, but this, the miracle of the loaves, was wrought on earth. When therefore they sought food coming down from heaven, He continually told them, I came down from heaven. And if any one enquire why He introduced the discourse on the Mysteries, we will reply, that this was a very fitting time for such discourses; for indistinctness in what is said always rouses the hearer, and renders him more attentive. They ought not then to have been offended, but rather to have asked and enquired. But now they went back. If they believed Him to be a Prophet, they ought to have believed His words, so that the offense was caused by their own folly, not by any difficulty in the words. And observe how little by little He led them up to Himself. Here He says that Himself gives, not the Father; The bread that I will give is My flesh, which I will give for the life of the world.

But someone might say, this teaching was unfamiliar and strange to them. Yet John had earlier hinted at it by calling Him the Lamb. Still, they did not understand it. I acknowledge they did not; in fact, even the disciples did not understand. For if they did not yet have clear knowledge of the Resurrection, and therefore did not know what "Destroy this Temple, and in three days I will raise it up" meant, they would be even more ignorant of what is said here. These words were less clear than those. They knew that prophets had raised people from the dead, even if Scripture had not spoken so clearly on the subject, but not one of them had ever claimed that any person had eaten flesh. Still they obeyed and followed Him, and confessed that He had the words of eternal life. For this is what a disciple does: not to be overly curious about his teacher's statements, but to hear and obey him, and to wait for the right time for the solution of any difficulties. How then, someone asks, did the opposite happen, and these men went back? It was because of their foolishness. For when questioning about the "how" enters in, unbelief comes in with it. So Nicodemus was confused, saying, "How can a man enter into his mother's womb?" In the same way, these people are perplexed, saying,

But, says some one, this doctrine was strange to them and unusual. And yet John at an earlier period alluded to it by calling Him Lamb. John 1:29 But for all that, they knew it not. I know they did not; nay, neither did the disciples understand. For if as yet they had no clear knowledge of the Resurrection, and so knew not what, Destroy this Temple, and in three days I will raise it up John 2:19, might mean, much more would they be ignorant of what is said here. For these words were less clear than those. Since that prophets had raised men from the dead, they knew, even if the Scriptures have not spoken so clearly on the subject, but not one of them ever asserted that any man had eaten flesh. Still they obeyed, and followed Him, and confessed that He had the words of eternal life. For this is a disciple's part, not to be over-curious about the assertions of his teacher, but to hear and obey him, and to wait the proper time for the solution of any difficulties. How then, says some one, was it that the contrary came to pass, and that these men 'went back'? It was by reason of their folly. For when questioning concerning the how comes in, there comes in with it unbelief. So Nicodemus was perplexed, saying, How can a man enter into his mother's womb? So also these are confounded, saying,

How can this man give us his flesh to eat?

Ver. 52. How can this man give us his flesh to eat?

If you want to know how this happens, why didn't you ask this question about the loaves—how He multiplied five loaves to feed such a large crowd? It's because at that time they were only focused on being fed, not on understanding the miracle. But someone might say their experience back then taught them something. Then because of that experience, they should have easily accepted these words. He performed that remarkable miracle beforehand for this very purpose: so that after learning from it, they would no longer doubt what He told them later.

If you seek to know the how, why asked not you this in the matter of the loaves, how He extended five to so great a number? Because they then only thought of being satisfied, not of seeing the miracle. But, says some one, their experience then taught them. Then by reason of that experience these words ought to have been readily received. For to this end He wrought beforehand that strange miracle, that taught by it they might no longer disbelieve what should be said by Him afterwards.

Those people at that time gained no benefit from what was said, but we have received the benefit in the actual realities. For this reason it is necessary to understand the marvel of the Mysteries—what it is, why it was given, and what benefit the action provides. We become one Body, members of His flesh and of His bones. Let those who have been initiated follow what I am saying. So that we may become this not only through love but in actual fact, let us be blended into that flesh. This happens through the food He has freely given us, because He wants to show the love He has for us. For this reason He has mixed Himself up with us; He has kneaded His body together with ours, so that we might be a single unified thing, like a body joined to a head. For this is what those who love intensely do. Job, for instance, implied this when speaking of his servants, who loved him so much that they wanted to cling to his flesh. To show the intense love they felt, they said, "Who would give us to be satisfied with his flesh?" This is also why Christ has done this—to lead us into a closer friendship and to show His love for us. He has given to those who desire Him not only the ability to see Him, but even to touch Him, eat Him, fix their teeth in His flesh, embrace Him, and satisfy all their love. Let us then rise from that table like lions breathing fire, having become terrible to the devil, thinking about our Head and about the love He has shown us. Parents often hand their children over to others to feed, but I do not do this, He says. I feed you with My own flesh, wanting you all to be nobly born and offering you good hope for the future. For He who gives Himself to you here will do so much more in the future. I have chosen to become your Brother; for your sake I shared in flesh and blood, and in return I give to you the flesh and blood by which I became your kinsman. This blood keeps the image of our King fresh within us, produces unspeakable beauty, does not allow the nobility of our souls to waste away, continually watering it and nourishing it. The blood we get from our food does not immediately become blood but something else first, but this does not work that way—instead it immediately waters our souls and works some mighty power in them. This blood, if properly received, drives away devils and keeps them far from us, while it calls angels and the Lord of Angels to us. For wherever they see the Lord's blood, devils flee and angels gather together. This blood poured out washed the entire world clean. The blessed Paul spoke many wise words about it in the Epistle to the Hebrews. This blood cleansed the inner sanctuary and the Holy of Holies. And if its type had such great power in the temple of the Hebrews and in Egypt when smeared on the doorposts, how much more does the reality itself. This blood sanctified the golden altar; without it the high priest did not dare enter the inner sanctuary. This blood consecrated priests; this cleansed sins in types. But if it had such power in the types, if death trembled so much at the shadow, tell me how could it not dread the actual reality? This blood is the salvation of our souls. By this the soul is washed, by this it is made beautiful, by this it is set aflame. This makes our understanding brighter than fire and our soul more radiant than gold. This blood was poured out and made heaven accessible.

3. Those men then at that time reaped no fruit from what was said, but we have enjoyed the benefit in the very realities. Wherefore it is necessary to understand the marvel of the Mysteries, what it is, why it was given, and what is the profit of the action. We become one Body, and members of His flesh and of His bones. Ephesians 5:30 Let the initiated follow what I say. In order then that we may become this not by love only, but in very deed, let us be blended into that flesh. This is effected by the food which He has freely given us, desiring to show the love which He has for us. On this account He has mixed up Himself with us; He has kneaded up His body with ours, that we might be a certain One Thing, like a body joined to a head. For this belongs to them who love strongly; this, for instance, Job implied, speaking of his servants, by whom he was beloved so exceedingly, that they desired to cleave unto his flesh. For they said, to show the strong love which they felt, Who would give us to be satisfied with his flesh? Job 31:31 Wherefore this also Christ has done, to lead us to a closer friendship, and to show His love for us; He has given to those who desire Him not only to see Him, but even to touch, and eat Him, and fix their teeth in His flesh, and to embrace Him, and satisfy all their love. Let us then return from that table like lions breathing fire, having become terrible to the devil; thinking on our Head, and on the love which He has shown for us. Parents often entrust their offspring to others to feed; but I, says He, do not so, I feed you with My own flesh, desiring that you all be nobly born, and holding forth to you good hopes for the future. For He who gives out Himself to you here, much more will do so hereafter. I have willed to become your Brother, for your sake I shared in flesh and blood, and in turn I give out to you the flesh and the blood by which I became your kinsman. This blood causes the image of our King to be fresh within us, produces beauty unspeakable, permits not the nobleness of our souls to waste away, watering it continually, and nourishing it. The blood derived from our food becomes not at once blood, but something else; while this does not so, but straightway waters our souls, and works in them some mighty power. This blood, if rightly taken, drives away devils, and keeps them afar off from us, while it calls to us Angels and the Lord of Angels. For wherever they see the Lord's blood, devils flee, and Angels run together. This blood poured forth washed clean all the world; many wise sayings did the blessed Paul utter concerning it in the Epistle to the Hebrews. This blood cleansed the secret place, and the Holy of Holies. And if the type of it had such great power in the temple of the Hebrews, and in the midst of Egypt, when smeared on the door-posts, much more the reality. This blood sanctified the golden altar; without it the high priest dared not enter into the secret place. This blood consecrated priests, this in types cleansed sins. But if it had such power in the types, if death so shuddered at the shadow, tell me how would it not have dreaded the very reality? This blood is the salvation of our souls, by this the soul is washed, by this is beautiful, by this is inflamed, this causes our understanding to be more bright than fire, and our soul more beaming than gold; this blood was poured forth, and made heaven accessible.

The Mysteries of the Church are truly awesome, and the Altar is truly awesome. A fountain rose up from Paradise sending out physical rivers, but from this table springs up a fountain that sends out spiritual rivers. Beside this fountain are planted not barren willows, but trees reaching up to heaven, bearing fruit that is always in season and never decays. If anyone is scorched with heat, let him come to the side of this fountain and cool his burning. For it quenches thirst and comforts all things that are burned up, not by the sun, but by the fiery darts. For it has its beginning from above, and its source is there, from where its water flows. Many are the streams of that fountain which the Comforter sends forth, and the Son is the Mediator, not holding a hoe to clear the way, but opening our minds. This fountain is a fountain of light, pouring out rays of truth. The Powers on high stand by it looking upon the beauty of its streams, because they perceive more clearly the power of the Things set forth and the unapproachable radiance. For just as when gold is being melted, if someone could (if it were possible) dip his hand or his tongue into it, he would immediately make them golden, so what is set forth here works upon the soul in this way, but to a much greater degree. The river boils up more fiercely than fire, yet does not burn, but only baptizes whatever it takes hold of. This blood was always prefigured in the altars and sacrifices of righteous men long ago. This is the price of the world; by This Christ purchased the Church for Himself; by This He has adorned Her completely. For just as a man buying slaves gives gold for them, and again when he wants to dress them up also does this with gold, so Christ has purchased us with His blood and adorned us with His blood. Those who share this blood stand with Angels and Archangels and the Powers above, clothed in Christ's own royal robe and having the armor of the Spirit. In fact, I have not yet said anything great: they are clothed with the King Himself.

4. Awful in truth are the Mysteries of the Church, awful in truth is the Altar. A fountain went up out of Paradise sending forth material rivers, from this table springs up a fountain which sends forth rivers spiritual. By the side of this fountain are planted not fruitless willows, but trees reaching even to heaven, bearing fruit ever timely and undecaying. If any be scorched with heat, let him come to the side of this fountain and cool his burning. For it quenches drought, and comforts all things that are burnt up, not by the sun, but by the fiery darts. For it has its beginning from above, and its source is there, whence also its water flows. Many are the streams of that fountain which the Comforter sends forth, and the Son is the Mediator, not holding mattock to clear the way, but opening our minds. This fountain is a fountain of light, spouting forth rays of truth. By it stand the Powers on high looking upon the beauty of its streams, because they more clearly perceive the power of the Things set forth, and the flashings unapproachable. For as when gold is being molten if one should (were it possible) dip in it his hand or his tongue, he would immediately render them golden; thus, but in much greater degree, does what here is set forth work upon the soul. Fiercer than fire the river boils up, yet burns not, but only baptizes that on which it lays hold. This blood was ever typified of old in the altars and sacrifices of righteous men, This is the price of the world, by This Christ purchased to Himself the Church, by This He has adorned Her all. For as a man buying servants gives gold for them, and again when he desires to deck them out does this also with gold; so Christ has purchased us with His blood, and adorned us with His blood. They who share this blood stand with Angels and Archangels and the Powers that are above, clothed in Christ's own kingly robe, and having the armor of the Spirit. Nay, I have not as yet said any great thing: they are clothed with the King Himself.

This is a great and wonderful thing, but if you approach it with purity, you come for salvation; if you approach it with an evil conscience, you come for punishment and vengeance. Scripture says, "He that eats and drinks unworthily of the Lord, eats and drinks judgment to himself" (1 Corinthians 11:29). If those who defile the royal purple are punished the same as those who tear it, it is reasonable that those who receive the Body with impure thoughts should suffer the same punishment as those who pierced it with nails. Notice how fearful a punishment Paul describes when he says, "He that despised Moses' law dies without mercy under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who has trodden under foot the Son of God, and has counted the blood of the covenant, wherewith he was sanctified, an unholy thing?" (Hebrews 10:28-29). Let us take heed to ourselves, beloved, we who enjoy such blessings. If we desire to speak any shameful word, or notice ourselves carried away by anger or any similar passion, let us remember what things we have been considered worthy of, what a great Spirit we have partaken of, and this thought will calm our irrational passions. How long will we be attached to present things? How long before we awaken ourselves? How long will we neglect our own salvation? Let us remember what things Christ has considered us worthy of, let us give thanks, let us glorify Him, not by our faith alone, but also by our actual works, so that we may obtain the good things to come, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit be glory, now and ever and world without end. Amen.

Now as this is a great and wonderful thing, so if you approach it with pureness, you approach for salvation; but if with an evil conscience, for punishment and vengeance. For, It says, he that eats and drinks unworthily of the Lord, eats and drinks judgment to himself 1 Corinthians 11:29; since if they who defile the kingly purple are punished equally with those who rend it, it is not unreasonable that they who receive the Body with unclean thoughts should suffer the same punishment as those who rent it with the nails. Observe at least how fearful a punishment Paul declares, when he says, He that despised Moses' law dies without mercy under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who has trodden under foot the Son of God, and has counted the blood of the covenant, wherewith he was sanctified, an unholy thing? Hebrews 1:28 Take we then heed to ourselves, beloved, we who enjoy such blessings; and if we desire to utter any shameful word, or perceive ourselves hurried away by wrath or any like passion, let us consider of what things we have been deemed worthy, of how great a Spirit we have partaken, and this consideration shall be a sobering of our unreasonable passions. For how long shall we be nailed to present things? How long shall it be before we rouse ourselves? How long shall we neglect our own salvation? Let us bear in mind of what things Christ has deemed us worthy, let us give thanks, let us glorify Him, not by our faith alone, but also by our very works, that we may obtain the good things that are to come, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.

There is nothing worse, nothing more shameful, than gluttony; it makes the mind dull, and the soul fleshly; it blinds people and prevents them from seeing clearly. Notice, for example, how this is the case with the Jews; because they were focused on gluttony, completely occupied with worldly things, and without any spiritual thoughts, even though Christ tries to lead them forward with countless statements, both sharp and at the same time patient, they still do not rise up but continue groveling down below. Consider this: He said to them, You seek Me, not because you saw the miracles, but because you ate the bread and were filled; He confronted them with this rebuke, He showed them what food they ought to seek, saying, Labor not for the meat that perishes; He set before them the reward, saying, but that which endures unto everlasting life; then He provided a solution to what might have been an objection by declaring that He was sent from the Father.

1. There is nothing worse, nothing more shameful, than gluttony; it makes the mind gross, and the soul carnal; it blinds, and permits not to see clearly. Observe, for instance, how this is the case with the Jews; for because they were intent upon gluttony, entirely occupied with worldly things, and without any spiritual thoughts, though Christ leads them on by ten thousand sayings, sharp and at the same time forbearing, even thus they arise not, but continue groveling below. For consider; He said to them, You seek Me, not because ye saw the miracles, but because ye did eat of the bread, and were filled; He touched them by the reproof, He showed them what food they ought to seek, saying, Labor not for the meat that perishes; He set before them the prize, saying, but that which endures unto everlasting life; then provided a remedy for what might have been an objection, by declaring that He was sent from the Father.

What then did they do? As though they had heard nothing, they said, "What shall we do, that we might work the works of God?" They said this not so they might learn and do these works (as what follows shows), but to get Him to supply them with food again, wanting to persuade Him to satisfy them. What then does Christ say? "This is the work of God, that you believe in Him whom He has sent." At this they asked, "What sign do you show, that we may see and believe?"

What then did they? As though they had heard nothing, they said, What shall we do, that we might work the works of God? This they said, not that they might learn and do them, (as the sequel shows,) but to induce Him again to supply them with food, and desiring to persuade Him to satisfy them. What then says Christ? This is the work of God, that you believe in Him whom He has sent. On this they asked, What sign do you show, that we may see and believe?

Nothing is more senseless, nothing more unreasonable, than these men! While the miracle was still in their hands, they spoke as if none had been done, saying, What sign do you show? And after speaking this way, they don't even allow Him the right to choose the sign, but think they can force Him to display only the same kind that was performed in their fathers' time. This is why they say, Our fathers ate manna in the wilderness—thinking by this to provoke Him to work a miracle that would supply them with physical food. Otherwise, why did they mention none of the other miracles of old, though many occurred in those times, both in Egypt and at the sea and in the wilderness, but only the manna? Was it not because they greatly desired that one due to the tyranny of their stomachs? You who, when you saw His miracle, called Him a Prophet and tried to make Him a king—how is it that now, as if none had been performed, you have become ungrateful and ill-disposed, and ask for a sign, speaking words fit for parasites or hungry dogs? Does the manna now seem wonderful to you? Your soul is not now parched up.

Nothing more senseless, nothing more unreasonable, than these men! While the miracle was yet in their hands, as though none had been done, they spoke after this manner, What sign do you show? and having thus spoken, they do not even allow Him the right of choosing the sign, but think to force Him to exhibit none other than such a one as was wrought in the days of their fathers; wherefore they say, Our fathers did eat manna in the wilderness, thinking by this to provoke Him to work such a miracle as might supply them with carnal nourishment. Else why did they mention none other of the miracles of old, though many took place in those times, both in Egypt and at the sea and in the wilderness, but only that of the manna? Was it not because they greatly desired that one by reason of the tyranny of their bellies? You who when you saw His miracle called him a Prophet, and attempted to make Him a king, how is that now, as though none had been wrought, you have become thankless and ill-minded, and ask for a sign, uttering words fit for parasites, or hungry dogs? Does the manna now seem wonderful to you? Your soul is not now parched up.

Notice their hypocrisy. They didn't say "Moses did this sign—what do you do?" because they thought it would annoy Him. Instead, for a while they addressed Him with great respect because they expected food. So they didn't say "God did this—what do you do?" to avoid seeming to make Him equal with God. Nor did they bring up Moses, to avoid seeming to lower Him. Instead, they put it in neutral terms: "Our fathers ate manna in the wilderness." He could have replied, "I have now worked greater wonders than Moses did, requiring no staff, having no need of prayer, but doing everything of Myself; and if you recall the manna, see, I have given you bread." But this was not the right time for such words. The one thing He earnestly desired was to bring them to spiritual food. And observe His infinite wisdom and His manner of answering.

Mark too their hypocrisy. They said not, Moses did this sign, what doest thou? thinking it would annoy Him; but for a while they address Him with great reverence, through expectation of food. So they neither said, God did this, what doest thou? that they might not seem to make Him equal with God; nor did they bring forward Moses, that they might not seem to lower Him, but put the matter in an intermediate form, Our fathers did eat manna in the wilderness. He indeed might have replied, I, but now, have wrought greater wonders than did Moses, requiring no rod, having no need of prayer, but doing all of Myself; and, if you call to remembrance the manna, see, I have given you bread. But this was not the season for such speeches; and the one thing He earnestly desired was, to bring them to spiritual food. And observe His infinite wisdom and His manner of answering.

Why did He not say, "It was not Moses that gave it to you, but I"? Why does He put God in the place of Moses and Himself instead of manna? Because the weakness of His hearers was great, as is seen from what follows. For not even when He had spoken this way did He secure their attention, although He said at first, "You seek Me, not because you saw the miracle, but because you ate of the loaves and were filled" (John 6:26). Now because they sought these physical things, He wanted to correct them by His succeeding words, yet not even so did they stop. When He promised the Samaritan woman that He would give her the water, He made no mention of the Father. What does He say? "If you knew who it is that says to you, 'Give Me to drink,' you would have asked of Him, and He would have given you living water" (John 4:10); and again, "The water which I shall give." He does not refer her to the Father. But here He makes mention of the Father, so that you may understand how great was the faith of the Samaritan woman, and how great was the weakness of the Jews.

Why said He not, It was not Moses that gave it to you, but I; but puts God in the place of Moses, and Himself instead of manna? Because the infirmity of His hearers was great. As is seen from what follows. For not even when He had spoken thus did He secure their attention, although He said at first, You seek Me, not because ye saw the miracle, but because ye did eat of the loaves, and were filled. John 6:26 Now because they sought these (carnal) things, He would have corrected them by His succeeding words, yet not even so did they desist. When He promised the Samaritan woman that He would give her the water, He made no mention of the Father. What says He? If you knew who it is that says unto you, Give Me to drink, you would have asked of Him, and He would have given unto you living water John 4:10; and again, The water which I shall give. He referrs her not to The Father. But here He makes mention of The Father, that you may understand how great was the faith of the Samaritan woman, and how great the infirmity of the Jews.

Was the manna not from heaven? How then is it said to be from heaven? In the same way that Scripture speaks of birds of heaven and again says, "The Lord thundered from heaven." He calls that other bread the true bread, not because the miracle of the manna was false, but because it was a type and not the actual reality. In mentioning Moses, He does not compare Himself to him, because the Jews did not yet prefer Him to Moses, whom they still held in higher regard. So after saying "Moses gave not," He does not add "but I give." Instead He says that the Father, not Moses, gives. When they heard this, they replied, "Give us this bread to eat," because they still thought it was something material. They still expected to satisfy their appetites, and so they eagerly ran to Him. What does Christ do? Leading them on little by little, He says,

Was then the manna not from heaven? How then is it said to be from heaven? In the same manner as Scripture speaks of fowls of heaven Psalm 8:8; and again, The Lord thundered from heaven. Psalm 18:13 And He calls that other the true bread, not because the miracle of the manna was false, but because it was a type, and not the very truth. But in mentioning Moses, He does not compare Himself to him, for the Jews did not as yet prefer Him to Moses, of whom they still had a higher opinion. So that after saying, Moses gave not, He adds not that I give, but says that The Father, and not Moses, gives. They, when they heard this, replied, Give us this bread to eat; for they yet thought that it was something material, they yet expected to gratify their appetites, and so hastily ran to Him. What does Christ? Leading them on little by little, He says,

He says this not for the Jews alone, but for the whole world. And He offers not merely food, but life—a different and transformed life. He calls it life because they were all dead in sins. Yet they still remained bent downward, saying,

Not, says He, to Jews alone, but to all the world, not mere food, but life, another and an altered life. He calls it life, because they all were dead in sins. Yet they still kept downward bent, saying,

Then He rebuked them because they ran to Him when they supposed the food was material, but not when they learned that it was a spiritual kind, and said,

Then He, to rebuke them, because while they supposed that the food was material they ran to Him, but not when they learned that it was a spiritual kind, said,

Thus John also declares in advance, saying, "He speaks what He knows, and testifies what He has seen, and no one receives His testimony" (John 3:32); and again Christ Himself says, "We speak what We know, and testify what We have seen" (John 3:11), yet you do not believe. He does this to anticipate them, and to show them that the matter does not disturb Him, that He does not seek honor, that He is not ignorant of the secrets of their minds, nor of present things, nor of future things.

2. Thus also John cries, saying beforehand, He speaks that He knows, and testifies that He has seen, and no man receives His testimony John 3:32; and again Christ Himself, We speak that We do know, and testify that We have seen John 3:11, and you believe not. This He does to prevent them, and to show them that the matter does not trouble Him, that He desires not honor, that He is not ignorant of the secrets of their minds, nor of things present, nor of things to come.

I am the bread of life. Now He proceeds to reveal mysteries to them. First He speaks of His Godhead, saying, I am the bread of life. This is not spoken about His Body (concerning that He says later, And the bread which I shall give is My flesh), but here it refers to His Godhead. For that, through God the Word, is Bread, just as this bread also, through the Spirit descending on it, is made Heavenly Bread. Here He does not use witnesses as in His earlier speech, for He had the miracle of the loaves to witness to Him, and the Jews themselves for a time pretended to believe Him; in the earlier case they opposed and accused Him. This is why here He declares Himself openly. But they, since they expected to enjoy a physical feast, were not disturbed until they gave up their hope. Yet Christ was not silent on that account, but spoke many words of reproof. For they, who while they were eating called Him a Prophet, were here offended and called Him the carpenter's son; not so while they ate the loaves, then they said, He is The Prophet, and wanted to make Him a king. Now they seemed to be upset at His claim that He came down from heaven, but in truth it was not this that caused their anger, but the thought that they would not enjoy a physical meal. Had they been truly upset, they should have asked and inquired how He was the bread of life, how He had come down from heaven; but now they do not do this, but murmur. And that it was not this which offended them is clear from another circumstance. When He said, My Father gives you the bread, they did not cry out, Ask Him to give it; but what? Give us that bread; yet He did not say, I give, but, My Father gives; nevertheless, they, from desire for the food, thought Him worthy to be trusted to supply it. Now how could they, who considered Him worthy of their trust for giving, be afterward offended when they also heard that the Father gives? What is the reason? It is that when they heard they were not going to eat, they again disbelieved, and put forward as a cover for their disbelief that it was a difficult saying. Therefore He says, You have seen Me, and believe not; referring partly to His miracles, partly to the testimony from the Scriptures; For they, He says, are they which testify of Me; and, I have come in My Father's Name, and you receive Me not; and, How can you believe which receive honor of men?

I am the bread of life. Now He proceeds to commit unto them mysteries. And first He discourses of His Godhead, saying, I am the bread of life. For this is not spoken of His Body, (concerning that He says towards the end, And the bread which I shall give is My flesh,) but at present it referrs to His Godhead. For That, through God the Word, is Bread, as this bread also, through the Spirit descending on it, is made Heavenly Bread. Here He uses not witnesses, as in His former address, for He had the miracle of the loaves to witness to Him, and the Jews themselves for a while pretending to believe Him; in the former case they opposed and accused Him. This is the reason why here He declares Himself. But they, since they expected to enjoy a carnal feast, were not disturbed until they gave up their hope. Yet not for that was Christ silent, but uttered many words of reproof. For they, who while they were eating called Him a Prophet, were here offended, and called Him the carpenter's son; not so while they ate the loaves, then they said, He is The Prophet, and desired to make Him a king. Now they seemed to be indignant at His asserting that He came down from heaven, but in truth it was not this that caused their indignation, but the thought that they should not enjoy a material table. Had they been really indignant, they ought to have asked and enquired how He was the bread of life, how He had come down from heaven; but now they do not this, but murmur. And that it was not this which offended them is plain from another circumstance. When He said, My Father gives you the bread, they exclaimed not, Beseech Him that He give; but what? Give us that bread; yet He said not, I give, but, My Father gives; nevertheless, they, from desire of the food, thought Him worthy to be trusted to for its supply. Now how should they, who deemed Him worthy of their trust for giving, be afterward offended when they also heard that the Father gives? What is the reason? It is that when they heard that they were not to eat, they again disbelieved, and put forth by way of a cloak for their disbelief, that it was a high saying. Wherefore He says, You have seen Me, and believe not John 5:39; alluding partly to His miracles, partly to the testimony from the Scriptures; For they, He says, are they which testify of Me c. v. 43, 44; and, I have come in My Father's Name, and you receive Me not; and, How can you believe which receive honor of men?

Notice how He does everything for the sake of those who are saved. That's why He added this—so He wouldn't appear to be speaking carelessly and saying these things for no reason. But what does He mean when He says, "All that the Father gives Me shall come unto Me," and "I will raise it up in the last day"? Why does He speak of the general resurrection, in which even the ungodly share, as if it were the special gift of those who believe in Him? Because He is not speaking simply of resurrection, but of a particular kind of resurrection. After first saying, "I will not cast him out" and "I shall lose nothing of it," He then speaks of the resurrection. In the resurrection, some are cast out ("Take him, and cast him into outer darkness"), and some are destroyed ("Rather fear Him who is able to destroy both soul and body in hell"). And the statement "I give eternal life" makes this clear, for those who have done evil will go forth to the resurrection of damnation, and those who have done good to the resurrection of life. This resurrection to good things is what He means here. But what does He mean by saying, "All that the Father gives Me, shall come to Me"? He is addressing their unbelief, showing that whoever does not believe in Him transgresses the will of the Father. He says this not openly, but in a veiled way, and He does this everywhere, wanting to show that unbelievers are at odds with the Father, not with Him alone. For if this is His will, and if He came for this purpose—to save humanity—then those who do not believe transgress His will. So when He says the Father guides someone, nothing prevents that person from coming to Me. And in another place, "No man can come unto Me, except the Father draw him." And Paul says that He delivers them up to the Father: "When He shall have delivered up the kingdom to God, even the Father." Now just as the Father gives without depriving Himself, so the Son delivers up without excluding Himself. He is said to deliver us up because through Him we have access to the Father.

Observe how He does all things for the sake of them that are saved; therefore He added this, that He might not seem to be trifling and speaking these things to no purpose. But what is it that He says, All that the Father gives Me shall come unto Me John 6:37, and I will raise it up in the last day? John 6:40 Wherefore speaks He of the common resurrection, in which even the ungodly have a part, as though it were the peculiar gift of those who believe in Him? Because He speaks not simply of resurrection, but of a particular kind of resurrection. For having first said, I will not cast him out, I shall lose nothing of it, He then speaks of the resurrection. Since in the resurrection some are cast out, ( Take him, and cast him into outer darkness, Matthew 22:13) and some are destroyed. ( Rather fear Him who is able to destroy both soul and body in hell.) Matthew 10:28 And the expression, I give eternal life John 10:28, declares this; for they that have done evil shall go forth to the resurrection of damnation, and they that have done good to the resurrection of life. John 5:29 This then, the resurrection to good things, is that which He here designed. But what means He by saying, All that the Father gives Me, shall come to Me? He touches their unbelief, showing that whosoever believes not on Him transgresses the will of the Father. And thus He says it not nakedly, but in a covert manner, and this He does everywhere, wishing to show that unbelievers are at variance with the Father, not with Him alone. For if this is His will, and if for this He came, that He might save man, those who believe not transgress His will. When therefore, He says, the Father guides any man, there is nothing that hinders him from coming unto Me; and in another place, No man can come unto Me, except the Father draw him. John 6:44 And Paul says, that He delivers them up unto the Father; When He shall have delivered up the kingdom to God, even the Father. 1 Corinthians 15:24 Now as the Father when He gives does so without first depriving Himself, so the Son when He delivers up does so without excluding Himself. He is said to deliver us up, because through Him we have access (to the Father).

And the phrase "by whom" is also applied to the Father, as when the Apostle says, "By whom you were called unto the fellowship of His Son" (1 Corinthians 1:9), and "By the will of the Father." And again, "Blessed are you, Simon Barjona, for flesh and blood has not revealed it unto you" (Matthew 16:17). What He is suggesting here is something like this: that faith in Me is no ordinary thing, but needs an impulse from above. And He establishes this throughout His discourse, showing that this faith requires a noble sort of soul, and one drawn on by God.

3. And the by whom is also applied to the Father, as when the Apostle says, By whom you were called unto the fellowship of His Son 1 Corinthians 1:9: and, By the will of the Father. And again; Blessed are you, Simon Barjona, for flesh and blood has not revealed it unto you. Matthew 16:17 What He here intimates is something of this kind, that faith in Me is no ordinary thing, but needs an impulse from above; and this He establishes throughout His discourse, showing that this faith requires a noble sort of soul, and one drawn on by God.

But perhaps someone will say, "If everyone the Father gives, and whoever He draws, comes to You, and if no one can come to You unless it is given to him from above, then those to whom the Father does not give are free from any blame or accusation." These are just empty words and excuses. For our own deliberate choice is also required, because whether we are willing to be taught is a matter of choice, and whether we are willing to believe is also a matter of choice. And in this passage, by "which the Father gives Me," He is saying nothing other than that believing in Me is no ordinary thing, nor something that comes from human reasoning, but requires a revelation from above and a well-ordered soul to receive that revelation. And "He who comes to Me shall be saved" means that he will be greatly cared for. For it is on account of these people, He says, that I came and took upon Me the flesh and entered into the form of a servant. Then He adds;

But perhaps some one will say, If all that the Father gives, and whomsoever He shall draw, comes unto You, if none can come unto You except it be given him from above, then those to whom the Father gives not are free from any blame or charges. These are mere words and pretenses. For we require our own deliberate choice also, because whether we will be taught is a matter of choice, and also whether we will believe. And in this place, by the which the Father gives Me, He declares nothing else than that the believing on Me is no ordinary thing, nor one that comes of human reasonings, but needs a revelation from above, and a well-ordered soul to receive that revelation. And the, He that comes to Me shall be saved, means that he shall be greatly cared for. For on account of these, He says, I came, and took upon Me the flesh, and entered into the form of a servant. Then He adds;

What are You saying? Are Your will and His will two different things? To prevent anyone from suspecting this, He explains it through what comes next, saying:

What sayest Thou? Why, is Your will one, and His another? That none may suspect this, He explains it by what follows, saying;

Isn't this your will then? And how can you say, "I have come to send fire upon the earth, and what do I desire to see if it is already kindled?" For if you also desire this, it is very clear that your will and the Father's will are one. In another place he also says, "For as the Father raises up the dead and gives them life, even so the Son gives life to whom he will." But what is the will of the Father? Is it not that not even one of them should perish? You want this too. So the will of one does not differ from the will of the other. In another place he is seen establishing even more firmly his equality with the Father, saying, "I and my Father will come and will make our home with him." What he is saying is this: I came not to do anything other than what the Father wills. I have no will of my own different from the Father's, for all that is the Father's is mine, and all that is mine is the Father's. If now the things of the Father and the Son are held in common, he says with good reason, "Not that I might do my own will." But here he does not speak in this way; instead he saves this for the end. For, as I have said, he conceals and veils for a while these lofty matters and wants to prove that had he even said, "This is my will," they would have despised him. He therefore says that he cooperates with that will, wanting in this way to startle them more—as though he had said, "What do you think? Do you anger me by your disbelief? No, you provoke my Father." For this is the will of him who sent me, that of all which he has given me I should lose nothing. Here he shows that he does not need their service, that he came not for his own advantage but for their salvation, and not to get honor from them. This indeed he declared in a former address, saying, "I receive not honor from men," and again, "These things I say that you may be saved," since he everywhere labors to persuade them that he came for their salvation. And he says that he obtains honor for the Father so that he may not be suspected by them. And that it is for this reason he speaks this way, he has more clearly revealed by what follows. For he says, "He who seeks his own will seeks his own glory, but he who seeks his glory who sent him is true, and there is no unrighteousness in him." And this is the will of the Father, that everyone who sees the Son and believes in him may have everlasting life.

Is not then this Your will? And how sayest Thou, I have come to send fire upon the earth, and what have I desired to see, if that be already kindled? Luke 12:49 For if Thou also desirest this, it is very clear that Your will and the Father's is one. In another place also He says, For as the Father raises up the dead and quickens them, even so the Son quickens whom He will. John 5:21 But what is the will of the Father? Is it not, that not so much as one of them should perish? This Thou willest also. Matthew 18:14 So that the will of the One differs not from the will of the Other. So in another place He is seen establishing yet more firmly His equality with the Father, saying, I and My Father 'will come, and will make Our abode with him.' John 14:23 What He says then is this; I came not to do anything other than that which the Father wills, I have no will of My own different from that of the Father, for all that is the Father's is Mine, and all that is Mine is the Father's. If now the things of the Father and the Son are in common, He says with reason, Not that I might do My own will. But here He speaks not so, but reserves this for the end. For, as I have said, He conceals and veils for a while high matters, and desires to prove that had He even said, This is My will, they would have despised Him. He therefore says, that I co-operate with that Will, desiring thus to startle them more; as though He had said, What do you think? Do ye anger Me by your disbelief? Nay, you provoke My Father. For this is the will of Him that sent Me, that of all which He has given Me I should lose nothing. John 6:39 Here He shows that He needs not their service, that He came not for His own advantage, but for their salvation; and not to get honor from them. Which indeed He declared in a former address, saying, I receive not honor from men John 5:41; and again, These things I say that you may be saved. John 5:34 Since He everywhere labors to persuade them that He came for their salvation. And He says, that He obtains honor to the Father, in order that He may not be suspected by them. And that it is for this reason He thus speaks, He has more clearly revealed by what follows. For He says, He that seeks his own will seeks his own glory; but He that seeks His glory that sent Him is true, and there is no unrighteousness in Him. John 7:18 And this is the will of the Father, that every one which sees the Son, and believes in Him, may have everlasting life. John 6:40

And I will raise him up at the last day. Why does He keep returning to the Resurrection? It is so that people may not judge God's providence by present circumstances alone. If they do not see results here, they should not become discouraged on that account, but should wait for what is to come. And they should not despise Him just because their sins are not punished in the present, but should look forward to another life.

And I will raise him up at the last day. Why does He continually dwell upon the Resurrection? Is it that men may not judge of God's providence by present things alone; that if they enjoy not results here, they become not on that account desponding, but wait for the things that are to come, and that they may not, because their sins are not punished for the present, despise Him, but look for another life.

Now those men gained nothing, but let us take pains to benefit by having the Resurrection continually sounded in our ears. If we desire to be greedy, or to steal, or to do any wrong thing, let us immediately bring that Day into our thoughts. Let us picture the judgment seat in our minds, for such reflections will restrain the evil impulse more powerfully than any bridle. Let us continually say to others and to ourselves: There is a resurrection, and a fearful tribunal awaits us. If we see any man arrogant and puffed up with the good things of this world, let us make the same remark to him and show him that all those things remain here. If we observe another person grieving and impatient, let us say the same to him and point out to him that his sorrows shall have an end. If we see one careless and dissipated, let us say the same remedy over him and show that for his carelessness he must give account. This saying is able more than any other remedy to heal our souls. For there is a Resurrection, and that Resurrection is at our doors, not far off, nor at a distance. For yet a little while, and He that shall come will come, and will not tarry. And again, We must all appear before the judgment seat of Christ—that is, both bad and good, the one to be shamed in sight of all, the other in sight of all to be made more glorious. For as those who judge here punish the wicked and honor the good publicly, so too will it be there, that the one sort may have the greater shame, and the other more conspicuous glory. Let us picture these things to ourselves every day. If we are always thinking on them, no concern for present things will be able to sting us. For the things which are seen are temporary, but the things which are not seen are eternal. Continually let us say to ourselves and to others: There is a Resurrection, and a Judgment, and a scrutiny of our actions. And let as many as think there is such a thing as fate repeat this, and they shall immediately be delivered from the rottenness of their disease. For if there is a Resurrection and a Judgment, there is no fate, though they bring ten thousand arguments and choke themselves to prove it. But I am ashamed to be teaching Christians concerning the Resurrection, for he who needs to learn that there is a Resurrection, and who has not firmly persuaded himself that the affairs of this world do not go on by fate and without design and as chance will have them, can be no Christian. Therefore, I exhort and beseech you that we cleanse ourselves from all wickedness and do all in our power to obtain pardon and excuse in that Day.

Now those men gained nothing, but let us take pains to gain by having the Resurrection continually sounded in our ears; and if we desire to be grasping, or to steal, or to do any wrong thing, let us straightway take into our thoughts that Day, let us picture to ourselves the Judgment-seat, for such reflections will check the evil impulse more strongly than any bit. Let us continually say to others, and to ourselves, There is a resurrection, and a fearful tribunal awaits us. If we see any man insolent and puffed up with the good things of his world, let us make the same remark to him, and show him that all those things abide here: and if we observe another grieving and impatient, let us say the same to him, and point out to him that his sorrows shall have an end; if we see one careless and dissipated, let us say the same charm over him, and show that for his carelessness he must render account. This saying is able more than any other remedy to heal our souls. For there is a Resurrection, and that Resurrection is at our doors, not afar off, nor at a distance. For yet a little while, and He that shall come will come, and will not tarry. Hebrews 10:37 And again, We must all appear before the judgment-seat of Christ 2 Corinthians 5:10; that is, both bad and good, the one to be shamed in sight of all, the other in sight of all to be made more glorious. For as they who judge here punish the wicked and honor the good publicly, so too will it be there, that the one sort may have the greater shame, and the other more conspicuous glory. Let us picture these things to ourselves every day. If we are ever revolving them, no care for present things will be able to sting us. For the things which are seen are temporal, but the things which are not seen are eternal. 2 Corinthians 4:18 Continually let us say to ourselves and to others, There is a Resurrection, and a Judgment, and a scrutiny of our actions; and let as many as deem that there is such a thing as fate repeat this, and they shall straightway be delivered from the rottenness of their malady; for if there is a Resurrection, and a Judgment, there is no fate, though they bring ten thousand arguments, and choke themselves to prove it. But I am ashamed to be teaching Christians concerning the Resurrection: for he that needs to learn that there is a Resurrection, and who has not firmly persuaded himself that the affairs of this world go not on by fate, and without design, and as chance will have them, can be no Christian. Wherefore, I exhort and beseech you, that we cleanse ourselves from all wickedness, and do all in our power to obtain pardon and excuse in that Day.

Perhaps someone will say, "When will the end come? When will the Resurrection happen? Look how much time has passed, and nothing like this has happened yet." But it will happen, be assured. The people before the flood spoke in this same way and mocked Noah, but the flood came and swept away all those unbelievers while preserving him who believed. The people of Lot's time did not expect that stroke from God, until those lightnings and thunderbolts came down and destroyed them all completely. In neither of these cases—not for those men nor for those who lived in Noah's time—was there any warning of what was about to happen. Rather, when they were all living luxuriously and drinking and drunk with wine, then these unbearable calamities came upon them. The Resurrection will be the same way: it will come without any warning, but while we are in the midst of good times. This is why Paul says, "For when they shall say, Peace and safety; then sudden destruction comes upon them, as travail upon a woman with child; and they shall not escape." God has arranged this so that we may always be striving and not feel secure even in times of safety. What are you saying? Do you not expect that there will be a Resurrection and a Judgment? The demons confess these things, and yet you are shameless? "Have You come," they say, "to torment us before the time?" Now those who say there will be torment are aware of the Judgment, the reckoning, and the vengeance. Let us not, in addition to daring to do evil deeds, also anger God by disbelieving the word of the Resurrection. For just as Christ has been our beginning in other things, so also has He been in this; this is why He is called the first-born from the dead. Now if there were no Resurrection, how could He be the first-born, when no one of the dead was to follow Him? If there were no Resurrection, how would God's justice be preserved, when so many evil people prosper and so many good people are afflicted and die in their affliction? Where will each of these receive what they deserve, if there is no Resurrection? No one who has lived rightly disbelieves the Resurrection, but every day they pray and repeat that holy sentence, "Your Kingdom come." Who then are those who disbelieve the Resurrection? Those who have unholy ways and an unclean life, as the Prophet says, "His ways are always polluted. Your judgments are far above out of his sight." For a person cannot possibly live a pure life without believing in the Resurrection, since those who are conscious of no wrongdoing both speak of, wish for, and believe in it, so that they may receive their reward. Let us not then anger Him, but hear Him when He says, "Fear Him which is able to destroy both body and soul in hell," so that by that fear we may become better, and being delivered from that destruction, may be deemed worthy of the Kingdom of Heaven. May we all attain to this, through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom to the Father and the Holy Ghost be glory, now and ever and to the endless ages of eternity. Amen.

Perhaps some one will say, When will be the consummation? When will be the Resurrection? See how long a time has gone by, and nothing of the kind has come to pass? Yet it shall be, be sure. For those before the flood spoke after this manner, and mocked at Noah, but the flood came and swept away all those unbelievers, but preserved him who believed. And the men of Lot's time expected not that stroke from God, until those lightnings and thunderbolts came down and destroyed them all utterly. Neither in the case of these men, nor of those who lived in the time of Noah, was there any preamble to what was about to happen, but when they were all living daintily, and drinking, and mad with wine, then came these intolerable calamities upon them. So also shall the Resurrection be; not with any preamble, but while we are in the midst of good times. Wherefore Paul says, For when they shall say, Peace and safety; then sudden destruction comes upon them, as travail upon a woman with child; and they shall not escape. 1 Thessalonians 5:3 God has so ordered this, that we may be always struggling, and be not confident even in time of safety. What do you say? Do you not expect that there will be a Resurrection and a Judgment? The devils confess these, and are you shameless? Have You come, they say, to torment us before the time? Matthew 8:29; now they who say that there will be torment; are aware of the Judgment, and the reckoning, and the vengeance. Let us not then besides daring evil deeds, anger God by disbelieving the word of the Resurrection. For as in other things Christ has been our beginning, so also has He in this; wherefore He is called the first-born from the dead. Colossians 1:18 Now if there were no Resurrection, how could He be the first-born, when no one of the dead was to follow Him? If there were no Resurrection, how would the justice of God be preserved, when so many evil men prosper, and so many good men are afflicted and die in their affliction? Where shall each of these obtain his deserts, if so be that there is no Resurrection? No one of those who have lived aright disbelieves the Resurrection, but every day they pray and repeat that holy sentence, Your Kingdom come. Who then are they that disbelieve the Resurrection? They who have unholy ways and an unclean life: as the Prophet says, His ways are always polluted. Your judgments are far above out of his sight. Psalm 10:5 For a man cannot possibly live a pure life without believing in the Resurrection; since they who are conscious of no iniquity both speak of, and wish for, and believe in it, that they may receive their recompense. Let us not then anger Him, but hear Him when He says, Fear Him which is able to destroy both body and soul in hell Matthew 10:28; that by that fear we may become better, and being delivered from that perdition, may be deemed worthy of the Kingdom of Heaven. Which may we all attain to, through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom to the Father and the Holy Ghost be glory, now and ever and to the endless ages of eternity. Amen.