Author: Mourad Takla

What I have often said I shall now repeat, and I will not stop saying it. What is that? It is that Jesus, when about to address sublime doctrines, often restrains Himself because of the weakness of His hearers, and does not dwell continuously on subjects worthy of His greatness, but rather on those that involve condescension. For the sublime and great, being uttered just once, is sufficient to establish that character, as far as we are able to hear it; but unless more lowly sayings, ones that are closer to the comprehension of the hearers, were continually spoken, the more sublime would not easily take hold on a listener stuck at ground level. And therefore more of Christ's sayings are lowly than sublime. But so that this again may not cause another problem, by keeping the disciple down here below, He does not merely put His inferior sayings before people without first telling them why He utters them; as, in fact, He has done in this place. For when He had said what He did concerning Baptism, and the Generation by grace which takes place on earth, being desirous to admit them to that mysterious and incomprehensible Generation of His own, He holds it back for a while, and does not admit them, and then tells them His reason for not admitting them. What is that? It is the dullness and weakness of His hearers. And referring to this He added the words, If I have told you earthly things, and you believe not, how shall you believe if I tell you of heavenly things? so that wherever He says anything ordinary and humble, we must attribute this to the weakness of His audience.

1. What I have often said I shall now repeat, and shall not cease to say. What is that? It is that Jesus, when about to touch on sublime doctrines, often contains Himself by reason of the infirmity of His hearers, and dwells not for a continuance on subjects worthy of His greatness, but rather on those which partake of condescension. For the sublime and great, being but once uttered, is sufficient to establish that character, as far as we are able to hear it; but unless more lowly sayings, and such as are near to the comprehension of the hearers, were continually uttered, the more sublime would not readily take hold on a groveling listener. And therefore of the sayings of Christ more are lowly than sublime. But yet that this again may not work another mischief, by detaining the disciple here below, He does not merely set before men His inferior sayings without first telling them why He utters them; as, in fact, He has done in this place. For when He had said what He did concerning Baptism, and the Generation by grace which takes place on earth, being desirous to admit them to that His own mysterious and incomprehensible Generation, He holds it in suspense for a while, and admits them not, and then tells them His reason for not admitting them. What is that? It is, the dullness and infirmity of His hearers. And referring to this He added the words, If I have told you earthly things, and you believe not, how shall you believe if I tell you of heavenly things? so that wherever He says anything ordinary and humble, we must attribute this to the infirmity of His audience.

The expression "earthly things," some say, refers here to the wind. In other words, if I have given you an example from earthly things and you did not believe even then, how will you be able to learn more sublime things? And do not be surprised if He here calls Baptism an earthly thing, for He calls it so either because it is performed on earth, or because He is naming it in comparison with His own most awesome Generation. For though this Generation of ours is heavenly, yet compared with that true Generation which is from the ousia of the Father, it is earthly.

The expression earthly things, some say is here used of the wind; that is, If I have given you an example from earthly things, and you did not even so believe, how shall you be able to learn sublimer things? And wonder not if He here call Baptism an earthly thing, for He calls it so, either from its being performed on earth, or so naming it in comparison with that His own most awful Generation. For though this Generation of ours is heavenly, yet compared with that true Generation which is from the Substance of the Father, it is earthly.

He does not say "You have not understood," but "You have not believed." When someone has a bad attitude toward things that can be grasped by the mind and refuses to accept them readily, he can rightly be accused of lacking understanding. But when he refuses to accept things that cannot be grasped by reasoning but only by faith, the accusation against him is no longer lack of understanding but unbelief. Therefore, leading him away from trying to investigate what had been said through reasoning, He strikes him more sharply by accusing him of lacking faith. If we must accept our own generation by faith, what do those people deserve who occupy themselves with their reasonings about the generation of the Only-Begotten?

He does not say, You have not understood, but, You have not believed; for when a man is ill disposed towards those things which it is possible to apprehend by the intellect, and will not readily receive them, he may justly be charged with want of understanding; but when he receives not things which cannot be apprehended by reasoning, but only by faith, the charge against him is no longer want of understanding, but unbelief. Leading him therefore away from enquiring by reasonings into what had been said, He touches him more severely by charging him with want of faith. If now we must receive our own Generation by faith, what do they deserve who are busy with their reasonings about that of the Only-Begotten?

But perhaps some may ask, And if the hearers were not going to believe these sayings, why were they spoken? Because even though they did not believe, those who came after them would believe and benefit from them. Therefore reproving him very severely, Christ goes on to show that He knows not only these things, but also other things far more and greater than these. And He declared this by what follows, when He said, And no man has ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven.

But perhaps some may ask, And if the hearers were not to believe these sayings, wherefore were they uttered? Because though they believed not, those who came after would believe and profit by them. Touching him therefore very severely, Christ goes on to show that He knows not these things only, but others also, far more and greater than these. And this He declared by what follows, when He said, And no man has ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven.

And what kind of sequence is this? someone asks. It is the closest possible one, and entirely consistent with what came before. Since Nicodemus had said, "We know that You are a teacher come from God," Christ corrects him on this very point, essentially saying: Don't think of Me as a teacher in the same way as the many prophets who were of earth, for I have come from heaven now. None of the prophets has ascended up there, but I dwell there. Do you see how even what appears very exalted is utterly unworthy of His greatness? For He is not only in heaven, but everywhere, and He fills all things. Yet He speaks according to the weakness of His hearer, wanting to lead him up little by little. And here He did not call the flesh Son of Man, but He now named, so to speak, His entire Self from the inferior substance. Indeed this is His habit—to call His whole Person sometimes from His Divinity, and sometimes from His humanity.

And what manner of sequel is this? asks one. The very closest, and entirely in unison with what has gone before. For since Nicodemus had said, We know that You are a teacher come from God, on this very point He sets him right, all but saying, Think Me not a teacher in such manner as were the many of the prophets who were of earth, for I have come from heaven (but) now. None of the prophets has ascended up there, but I dwell there. Do you see how even that which appears very exalted is utterly unworthy of his greatness? For not in heaven only is He, but everywhere, and He fills all things; but yet He speaks according to the infirmity of His hearer, desiring to lead him up little by little. And in this place He called not the flesh Son of Man, but He now named, so to speak, His entire Self from the inferior substance; indeed this is His wont, to call His whole Person often from His Divinity, and often from His humanity.

This passage again seems to build on what came before, and it has a very close connection with it. After speaking about the very great gift that came to humanity through Baptism, He goes on to mention another gift, which was the cause of this first one and not inferior to it—namely, the gift that came through the Cross. Paul also uses this same approach when reasoning with the Corinthians, placing these two benefits together when he says, Was Paul crucified for you? Or were you baptized into the name of Paul? These two things especially show His unspeakable love: that He suffered for His enemies, and that having died for His enemies, He freely gave them through Baptism complete forgiveness of their sins.

This again seems to depend upon what has gone before, and this too has a very close connection with it. For after having spoken of the very great benefaction that had come to man by Baptism, He proceeds to mention another benefaction, which was the cause of this, and not inferior to it; namely, that by the Cross. As also Paul arguing with the Corinthians sets down these benefits together, when he says, Was Paul crucified for you? Or were you baptized into the name of Paul? for these two things most of all declare His unspeakable love, that He both suffered for His enemies, and that having died for His enemies, He freely gave to them by Baptism entire remission of their sins.

But why didn't He say plainly, "I am about to be crucified," instead of pointing His hearers to the ancient type? First, so that you may learn that old things are related to new, and that the one are not alien to the other. Next, so that you may know that He came willingly to His Passion. And again, besides these reasons, so that you may learn that no harm comes to Him from this fact, and that salvation springs from it for many. For, in case anyone should say, "And how is it possible that those who believe in one crucified should be saved, when he himself is held by death?" He directs us to the ancient story. Now if the Jews, by looking at the bronze image of a serpent, escaped death, much more will those who believe in the Crucified, with good reason, enjoy a far greater benefit. For this happens, not through the weakness of the Crucified, or because the Jews are stronger than He, but because God loved the world—therefore His living Temple is fastened to the Cross.

2. But wherefore did He not say plainly, I am about to be crucified, instead of referring His hearers to the ancient type? First, that you may learn that old things are akin to new, and that the one are not alien to the other; next, that you may know that He came not unwillingly to His Passion; and again, besides these reasons, that you may learn that no harm arises to Him from the Fact, and that to many there springs from it salvation. For, that none may say, And how is it possible that they who believe in one crucified should be saved, when he himself is holden of death? He leads us to the ancient story. Now if the Jews, by looking to the brazen image of a serpent, escaped death, much rather will they who believe in the Crucified, with good reason enjoy a far greater benefit. For this takes place, not through the weakness of the Crucified, or because the Jews are stronger than He, but because God loved the world, therefore is His living Temple fastened to the Cross.

Do you see the reason for the Crucifixion and the salvation that comes through it? Do you see how the type relates to the reality? In the Old Testament account, the Jews escaped death, but only physical death; here believers escape eternal death. There the bronze serpent hung on a pole healed snake bites; here the crucified Jesus healed the wounds inflicted by the spiritual dragon. There those who looked with their physical eyes were healed; here those who see with the eyes of their understanding are freed from all their sins. There what hung was bronze shaped to look like a serpent; here it was the Lord's Body, formed by the Spirit. There a serpent bit and a serpent healed; here death destroyed and a Death saved. But the serpent that destroyed had poison, while the one that saved had no poison. The same is true here: the death that killed us was joined with sin, just as the serpent had poison, but the Lord's Death was completely free from sin, just as the bronze serpent was free from poison. As Peter says, "He did no sin, neither was guile found in His mouth" (1 Peter 2:22). And this is what Paul also declares: "And having spoiled principalities and powers, He made a show of them openly, triumphing over them in it" (Colossians 2:15). Just as a champion wrestler lifts his opponent high and throws him down to make his victory more glorious, so Christ threw down the hostile powers in the sight of the whole world. He healed those who were struck down in the wilderness and freed them from all the poisonous beasts that tormented them by being hung on the Cross. Yet He did not say "must hang" but "must be lifted up" (John 3:14), because He used this gentler term for the sake of His listener and because it fit the type better.

Do you see the cause of the Crucifixion, and the salvation which is by it? Do you see the relationship of the type to the reality? There the Jews escaped death, but the temporal, here believers the eternal; there the hanging serpent healed the bites of serpents, here the Crucified Jesus cured the wounds inflicted by the spiritual dragon; there he who looked with his bodily eyes was healed, here he who beholds with the eyes of his understanding put off all his sins; there that which hung was brass fashioned into the likeness of a serpent, here it was the Lord's Body, built by the Spirit; there a serpent bit and a serpent healed, here death destroyed and a Death saved. But the snake which destroyed had venom, that which saved was free from venom; and so again was it here, for the death which slew us had sin with it, as the serpent had venom; but the Lord's Death was free from all sin, as the brazen serpent from venom. For, says Peter, He did no sin, neither was guile found in His mouth. 1 Peter 2:22 And this is what Paul also declares, And having spoiled principalities and powers, He made a show of them openly, triumphing over them in it. Colossians 2:16 For as some noble champion by lifting on high and dashing down his antagonist, renders his victory more glorious, so Christ, in the sight of all the world, cast down the adverse powers, and having healed those who were smitten in the wilderness, delivered them from all venomous beasts that vexed them, by being hung upon the Cross. Yet He did not say, must hang, but, must be lifted up Acts 28:4; for He used this which seemed the milder term, on account of His hearer, and because it was proper to the type.

Marvel not that I must be lifted up so that you may be saved, for this seems good to the Father, and He has loved you so much that He gave His Son for slaves—ungrateful slaves at that. Yet a man would not do this even for a friend, nor readily even for a righteous man, as Paul declared when he said, "Scarcely for a righteous man will one die" (Romans 5:7). Now Paul spoke at greater length because he was speaking to believers, but here Christ speaks briefly because His discourse was directed to Nicodemus, though still in a more significant manner, for each word carried much significance. For by the expression "so loved" and that other phrase "God the world," He shows the great strength of His love. The distance between the two was large and infinite. He—the immortal, without beginning, the Infinite Majesty—and they—mere dust and ashes, full of countless sins, who ungratefully have always offended Him—and yet He loved them. Again, the words He added after these are equally significant when He says that He gave His only-begotten Son—not a servant, not an angel, not an archangel. And yet no one would show such concern for his own child as God did for His ungrateful servants.

What He says, is of this kind: Marvel not that I am to be lifted up that you may be saved, for this seems good to the Father, and He has so loved you as to give His Son for slaves, and ungrateful slaves. Yet a man would not do this even for a friend, nor readily even for a righteous man; as Paul has declared when he said, Scarcely for a righteous man will one die. Romans 5:7 Now he spoke at greater length, as speaking to believers, but here Christ speaks concisely, because His discourse was directed to Nicodemus, but still in a more significant manner, for each word had much significance. For by the expression, so loved, and that other, God the world, He shows the great strength of His love. Large and infinite was the interval between the two. He, the immortal, who is without beginning, the Infinite Majesty, they but dust and ashes, full of ten thousand sins, who, ungrateful, have at all times offended Him; and these He loved. Again, the words which He added after these are alike significant, when He says, that He gave His Only-begotten Son, not a servant, not an Angel, not an Archangel. And yet no one would show such anxiety for his own child, as God did for His ungrateful servants.

His Passion, then, He presents not very openly but rather darkly. But the benefit of the Passion He adds in a clearer manner, saying, "That everyone who believes in Him should not perish but have everlasting life." For when He had said "must be lifted up" and alluded to death, the hearer might be made downcast by these words, forming some merely human opinions about Him and supposing that His death was a ceasing to exist. Notice how He corrects this by saying that He who was given was the Son of God and the cause of life—of everlasting life. He who obtained life for others through death would not Himself remain continually in death. For if those who believed on the Crucified do not perish, much less does He perish who is crucified. He who takes away the lack of others is much more free from it Himself. He who gives life to others much more wells forth life to Himself. Do you see that everywhere there is need of faith? For He calls the Cross the fountain of life, which reason cannot easily allow, as the heathens now testify by their mocking. But faith, which goes beyond the weakness of reasoning, may easily receive and retain it. And from where did God so love the world? From no other source but only from His goodness.

His Passion then He sets before him not very openly, but rather darkly; but the advantage of the Passion He adds in a clearer manner, saying, That every one that believes in Him. should not perish, but have everlasting life. For when He had said, must be lifted up, and alluded to death, lest the hearer should be made downcast by these words, forming some mere human opinions concerning Him, and supposing that His death was a ceasing to be, observe how He sets this right, by saying, that He that was given was The Son of God, and the cause of life, of everlasting life. He who procured life for others by death, would not Himself be continually in death; for if they who believed on the Crucified perish not, much less does He perish who is crucified. He who takes away the destitution of others much more is He free from it; He who gives life to others, much more to Himself does He well forth life. Do you see that everywhere there is need of faith? For He calls the Cross the fountain of life; which reason cannot easily allow, as the heathens now by their mocking testify. But faith which goes beyond the weakness of reasoning, may easily receive and retain it. And whence did God so love the world? From no other source but only from his goodness.

Let us now feel ashamed at His love, let us be embarrassed at the excessive nature of His lovingkindness, since He did not spare His Only-begotten Son for our sakes, yet we spare our wealth to our own harm. He gave His Own Son for us, but we for Him will not even despise money, nor even for ourselves. And how can these things deserve pardon? If we see a man enduring sufferings and death for us, we place him above all others, count him among our closest friends, put everything we own in his hands, consider it more his than ours, and even then do not think we have given him what he deserves. But toward Christ we do not maintain even this level of proper feeling. He laid down His life for us and poured out His precious Blood for our sakes, though we were neither well-disposed nor good, while we will not pour out even our money for our own sakes, and we neglect Him who died for us when He is naked and a stranger. And who shall deliver us from the punishment that is coming? For suppose it were not God who punishes, but we punished ourselves—would we not vote against ourselves? Would we not sentence ourselves to the very fire of hell for allowing Him who laid down His life for us to suffer with hunger? But why do I speak of money? If we had ten thousand lives, should we not lay them all down for Him? And yet even then we could not do what His benefits deserve. For he who gives a benefit in the first place gives clear proof of his kindness, but he who has received one, whatever return he makes, repays it as a debt and does not give it as a favor—especially when the one who did the first good deed was benefiting his enemies. And he who repays both gives his gifts to a benefactor and himself receives their fruit besides. But not even this moves us. We are more foolish than anyone, putting golden necklaces on our servants and mules and horses, and neglecting our Lord who goes about naked and passes from door to door, constantly stands at our doorways and stretches out His hands to us, but we often look at Him with an unpitying eye. Yet He endures these very things for our sake. He gladly hungers so that you may be fed; He goes naked so that He may provide you with the materials for a garment of incorruption, yet not even then do you give up any of your own. Some of your garments are moth-eaten, others are a burden to your storage chests and a needless trouble to their owners, while He who gave you these and all else that you possess goes naked.

3. Let us now be abashed at His love, let us be ashamed at the excess of His lovingkindness, since He for our sakes spared not His Only-begotten Son, yet we spare our wealth to our own injury; He for us gave His Own Son, but we for Him do not so much as despise money, nor even for ourselves. And how can these things deserve pardon? If we see a man submitting to sufferings and death for us, we set him before all others, count him among our chief friends, place in his hands all that is ours, and deem it rather his than ours, and even so do not think that we give him the return that he deserves. But towards Christ we do not preserve even this degree of right feeling. He laid down His life for us, and poured forth His precious Blood for our sakes, who were neither well-disposed nor good, while we do not pour out even our money for our own sakes, and neglect Him who died for us, when He is naked and a stranger; and who shall deliver us from the punishment that is to come? For suppose that it were not God that punishes, but that we punished ourselves; should we not give our vote against ourselves? Should we not sentence ourselves to the very fire of hell, for allowing Him who laid down His life for us, to pine with hunger? But why speak I of money? Had we ten thousand lives, ought we not to lay them all down for Him? And yet not even so could we do what His benefits deserve. For he who confers a benefit in the first instance, gives evident proof of his kindness, but he who has received one, whatever return he makes, he repays as a debt, and does not bestow as a favor; especially when he who did the first good turn was benefiting his enemies. And he who repays both bestows his gifts on a benefactor, and himself reaps their fruit besides. But not even this induces us; more foolish are we than any, putting golden necklaces about our servants and mules and horses, and neglecting our Lord who goes about naked, and passes from door to door, and ever stands at our outlets, and stretches forth His hands to us, but often regarding Him with unpitying eye; yet these very things He undergoes for our sake. Gladly does He hunger that you may be fed; naked does He go that He may provide for you the materials for a garment of incorruption, yet not even so do you give up any of your own. Some of your garments are moth-eaten, others are a load to your coffers, and a needless trouble to their possessors, while He who gave you these and all else that you possess goes naked.

But perhaps you don't store these things away in your chests—you wear them and adorn yourself with them. What good does this do you? Is it so that people on the street will notice you? And what comes of that? They won't admire you for wearing such clothing, but rather the person who provides clothes to those in need. So if you want to be admired, you'll receive far greater praise by clothing others. Then both God and other people will commend you. As things stand now, no one can praise you—instead, everyone will resent you, seeing your body well dressed while your soul remains neglected. Prostitutes also wear ornaments, and their clothes are often unusually expensive and magnificent. But true adornment of the soul belongs only to those who live virtuously.

But perhaps you do not lay them by in your coffers, but wear them and make yourself fine with them. And what gain you by this? Is it that the street people may see you? What then? They will not admire you who wearest such apparel, but the man who supplies garments to the needy; so if you desire to be admired, by clothing others, you will the rather get infinite applause. Then too God as well as man shall praise you; now none can praise, but all will grudge at you, seeing you with a body well arrayed, but having a neglected soul. So harlots have adornment, and their clothes are often more than usually expensive and splendid; but the adornment of the soul is with those only who live in virtue.

I say these things continually, and I will not stop saying them—not so much because I care for the poor, as because I care for your souls. For the poor will receive some comfort, if not from you, then from someone else. Or even if they receive no comfort and die of hunger, the harm to them will be no great matter. What did poverty and death by hunger harm Lazarus? But no one can rescue you from hell if you do not obtain the help of the poor. We shall say to you what was said to the rich man who was continually burning yet gained no relief. God grant that no one ever hears those words, but that all may go into the bosom of Abraham, by the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory forever and ever. Amen.

These things I say continually, and I will not cease to say them, not so much because I care for the poor, as because I care for your souls. For they will have some comfort, if not from you, yet from some other quarter; or even if they be not comforted, but perish by hunger, the harm to them will be no great matter. What did poverty and wasting by hunger injure Lazarus! But none can rescue you from hell, if you obtain not the help of the poor; we shall say to you what was said to the rich man, who was continually broiling, yet gained no comfort. God grant that none ever hear those words, but that all may go into the bosom of Abraham; by the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.

Great mysteries are they, of which the Only-begotten Son of God has counted us worthy; great, and such as we were not worthy of, but such as it was fitting for Him to give. For if one considers what we deserve, we were not only unworthy of the gift, but also deserving of punishment and vengeance; but He, because He did not look to this, not only delivered us from punishment, but freely gave us a life much brighter than the first, brought us into another world, made us another creature; If any man be in Christ, says Paul, he is a new creature. What kind of new creature? Hear Christ Himself declare; Unless a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. Paradise was entrusted to us, and we were shown unworthy to dwell even there, yet He has raised us to heaven. In the first things we were found unfaithful, and He has committed greater things to us; we could not refrain from a single tree, and He has provided for us the delights above; we did not keep our place in Paradise, and He has opened to us the doors of heaven. Well said Paul, O the depth of the riches, both of the wisdom and knowledge of God! There is no longer a mother, or labor pains, or sleep, or coming together, and embraces of bodies; from now on all the fabric of our nature is formed above, of the Holy Spirit and water. The water is employed, being made the Birth to him who is born; what the womb is to the embryo, the water is to the believer; for in the water he is fashioned and formed. At first it was said, Let the waters bring forth the creeping things that have life, but from the time that the Lord entered the streams of Jordan, the water no longer gives forth the creeping thing that has life, but reasonable and Spirit-bearing souls; and what has been said of the sun, that he is as a bridegroom coming out of his chamber, we may now rather say of the faithful, for they send forth rays far brighter than he. That which is fashioned in the womb requires time, not so that in water, but all is done in a single moment. Here our life is perishable, and takes its origin from the decay of other bodies; that which is to be born comes slowly, (for such is the nature of bodies, they acquire perfection by time,) but it is not so with spiritual things. And why? Because the things made are formed perfect from the beginning.

1. Great mysteries are they, of which the Only-begotten Son of God has counted us worthy; great, and such as we were not worthy of, but such as it was meet for Him to give. For if one reckon our desert, we were not only unworthy of the gift, but also liable to punishment and vengeance; but He, because He looked not to this, not only delivered us from punishment, but freely gave us a life much more bright than the first, introduced us into another world, made us another creature; If any man be in Christ, says Paul, he is a new creature. 2 Corinthians 5:17 What kind of new creature? Hear Christ Himself declare; Unless a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. Paradise was entrusted to us, and we were shown unworthy to dwell even there, yet He has exalted us to heaven. In the first things we were found unfaithful, and He has committed to us greater; we could not refrain from a single tree, and He has provided for us the delights above; we kept not our place in Paradise, and He has opened to us the doors of heaven. Well said Paul, O the depth of the riches, both of the wisdom and knowledge of God! Romans 11:33 There is no longer a mother, or pangs, or sleep, or coming together, and embracings of bodies; henceforth all the fabric of our nature is framed above, of the Holy Ghost and water. The water is employed, being made the Birth to him who is born; what the womb is to the embryo, the water is to the believer; for in the water he is fashioned and formed. At first it was said, Let the waters bring forth the creeping things that have life Genesis 1:20, Septuagint; but from the time that the Lord entered the streams of Jordan, the water no longer gives forth the creeping thing that has life, but reasonable and Spirit-bearing souls; and what has been said of the sun, that he is as a bridegroom coming out of his chamber Psalm 18:6, we may now rather say of the faithful, for they send forth rays far brighter than he. That which is fashioned in the womb requires time, not so that in water, but all is done in a single moment. Here our life is perishable, and takes its origin from the decay of other bodies; that which is to be born comes slowly, (for such is the nature of bodies, they acquire perfection by time,) but it is not so with spiritual things. And why? Because the things made are formed perfect from the beginning.

When Nicodemus was still troubled by hearing these things, see how Christ partially opens to him the secret of this mystery and makes clear what had been obscure to him for a while. "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." He leads him away from all the things of sense and does not allow him to vainly examine the revealed mysteries with his fleshly eyes. "We are not speaking of flesh but of Spirit, O Nicodemus" (by this word He directs him upward toward heaven for a while). "Seek nothing relating to things of sense. The Spirit can never appear to those eyes. Do not think that the Spirit brings forth the flesh." How then, perhaps someone may ask, was the Flesh of the Lord brought forth? Not from the Spirit only, but from flesh, as Paul declares when he says, "Made of a woman, made under the Law" (Galatians 4:4). For the Spirit did not fashion Him out of nothing (for what need would there have been then of a womb?) but from the flesh of a Virgin. I cannot explain to you how, yet it was done, so that no one might suppose that what was born is alien to our nature. For if even when this has taken place there are some who disbelieve in such a birth, into what impiety would they not have fallen had He not partaken of the Virgin's flesh.

When Nicodemus still hearing these things was troubled, see how Christ partly opens to him the secret of this mystery, and makes that clear which was for a while obscure to him. That which is born, says He, of the flesh is flesh; and that which is born of the Spirit is spirit. He leads him away from all the things of sense, and suffers him not vainly to pry into the mysteries revealed with his fleshly eyes; We speak not, says He, of flesh, but of Spirit, O Nicodemus, (by this word He directs him heavenward for a while,) seek then nothing relating to things of sense; never can the Spirit appear to those eyes, think not that the Spirit brings forth the flesh. How then, perhaps one may ask, was the Flesh of the Lord brought forth? Not of the Spirit only, but of flesh; as Paul declares, when he says, Made of a woman, made under the Law Galatians 4:4; for the Spirit fashioned Him not indeed out of nothing, (for what need was there then of a womb?) but from the flesh of a Virgin. How, I cannot explain unto you; yet it was done, that no one might suppose that what was born is alien to our nature. For if even when this has taken place there are some who disbelieve in such a birth, into what impiety would they not have fallen had He not partaken of the Virgin's flesh.

That which is born of the Spirit is spirit. Do you see the dignity of the Spirit? It appears to be doing the work of God. Earlier he said of some that they were begotten of God (John 1:13), but here he says that the Spirit begets them.

That which is born of the Spirit is spirit. Do you see the dignity of the Spirit? It appears performing the work of God; for above he said of some, that, they were begotten of God, John 1:13, here He says, that the Spirit begets them.

That which is born of the Spirit is spirit. His meaning is this: the one who is born of the Spirit is spiritual. The birth He speaks of here is not according to essence, but according to honor and grace. Now if the Son is also born this way, how will He be superior to people born this way? And how is He the Only-begotten? For I too am born of God, though not of His essence, and if He also is not of His essence, how does He differ from us in this respect? In fact, He will then be found to be inferior to the Spirit, because this kind of birth happens by the grace of the Spirit. Does He then need the help of the Spirit so that He may remain a Son? And how do these teachings differ from Jewish doctrines?

That which is born of the Spirit is spirit. His meaning is of this kind; He that is born of the Spirit is spiritual. For the Birth which He speaks of here is not that according to essence, but according to honor and grace. Now if the Son is so born also, in what shall He be superior to men so born? And how is He, Only-begotten? For I too am born of God, though not of His Essence, and if He also is not of His Essence, how in this respect does He differ from us? Nay, He will then be found to be inferior to the Spirit; for birth of this kind is by the grace of the Spirit. Needs He then the help of the Spirit that He may continue a Son? And in what do these differ from Jewish doctrines?

Christ, having said "He that is born of the Spirit is spirit," saw that he was confused again and directed his teaching to an example from physical perception, saying

Christ then having said, He that is born of the Spirit is spirit, when He saw him again confused, leads His discourse to an example from sense, saying,

By saying "Marvel not," He shows the confusion in Nicodemus's soul and guides him toward something less physical than body. He had already drawn him away from fleshly things by saying, "That which is born of the Spirit is spirit." But when Nicodemus did not understand what "that which is born of the Spirit is spirit" meant, He next brings him to another image—not bringing him to the solid density of bodies, nor yet speaking of things that are purely incorporeal (for if he had heard this, he could not have grasped it). Instead, having found something between what is body and what is not body, namely the motion of the wind, He brings him to that. And He says of it,

For by saying, Marvel not, He indicates the confusion of his soul, and leads him to something lighter than body. He had already led him away from fleshly things, by saying, That which is born of the Spirit is spirit; but when Nicodemus knew not what that which is born of the Spirit is spirit meant, He next carries him to another figure, not bringing him to the density of bodies, nor yet speaking of things purely incorporeal, (for had he heard he could not have received this,) but having found a something between what is and what is not body, namely, the motion of the wind, He brings him to that next. And He says of it,

You hear the sound of it, but you cannot tell where it comes from or where it goes.

You hear the sound thereof, but cannot tell whence it comes, and whither it goes.

Though He says "it blows where it lists," He does not mean the wind has any power of choice, but is declaring that its natural motion cannot be hindered and is powerful. For Scripture knows how to speak this way about things without life, as when it says, "The creature was made subject to vanity, not willingly" (Romans 8:20). The expression "blows where it lists," therefore, is that of one who would show that it cannot be restrained, that it is spread abroad everywhere, and that none can hinder its passing from here to there, but that it goes abroad with great might, and none is able to turn aside its force.

Though He says, it blows where it lists, He says it not as if the wind had any power of choice, but declaring that its natural motion cannot be hindered, and is with power. For Scripture knows how to speak thus of things without life, as when it says, The creature was made subject to vanity, not willingly. Romans 8:20 The expression therefore, blows where it lists, is that of one who would show that it cannot be restrained, that it is spread abroad everywhere, and that none can hinder its passing hither and there, but that it goes abroad with great might, and none is able to turn aside its violence.

And you hear its voice (that is, its sound, its noise), but you cannot tell where it comes from and where it is going; so it is with everyone who is born of the Spirit.

2. And you hear its voice, (that is, its rustle, its noise,) but cannot tell whence it comes, and whither it goes; so is every one that is born of the Spirit.

Here is the conclusion of the whole matter. If, He says, you cannot explain the movement or the path of this wind that you perceive through hearing and touch, why are you so anxious about how the Divine Spirit works, when you do not even understand the wind, though you hear its sound? The phrase "blows where it lists" is also used to establish the power of the Comforter. For if no one can control the wind, but it moves where it wishes, much less will the laws of nature, or the limits of bodily generation, or anything of that sort, be able to restrain the operations of the Spirit.

Here is the conclusion of the whole matter. If, says He, you know not how to explain the motion nor the path of this wind which you perceive by hearing and touch, why are you over-anxious about the working of the Divine Spirit, when you understand not that of the wind, though you hear its voice? The expression, blows where it lists, is also used to establish the power of the Comforter; for if none can hold the wind, but it moves where it lists, much less will the laws of nature, or limits of bodily generation, or anything of the like kind, be able to restrain the operations of the Spirit.

That the expression "you hear its voice" is used regarding the wind is clear from this circumstance: He would not, when speaking with an unbeliever and someone unfamiliar with the operation of the Spirit, have said "you hear its voice." Just as the wind is not visible, although it makes a sound, so the birth of what is spiritual is not visible to our bodily eyes. Yet the wind is a body, although a very subtle one, for whatever is an object of sense is body. If you do not complain because you cannot see this body, and do not on this account disbelieve, why do you, when you hear of the Spirit, hesitate and demand such exact explanations, though you do not act this way in the case of a body? What then does Nicodemus do? He still continues in his limited Jewish understanding, even when such a clear example has been given to him. Therefore when he again says doubtfully,

That the expression, you hear its voice, is used respecting the wind, is clear from this circumstance; He would not, when conversing with an unbeliever and one unacquainted with the operation of the Spirit, have said, You hear its voice. As then the wind is not visible, although it utters a sound, so neither is the birth of that which is spiritual visible to our bodily eyes; yet the wind is a body, although a very subtle one; for whatever is the object of sense is body. If then you do not complain because you cannot see this body, and do not on this account disbelieve, why do you, when you hear of the Spirit, hesitate and demand such exact accounts, although you act not so in the case of a body? What then does Nicodemus? Still he continues in his low Jewish opinion, and that too when so clear an example has been mentioned to him. Wherefore when he again says doubtingly,

Notice how He nowhere accuses the man of being wicked, but only of being weak and simple-minded. And someone might ask, what does this birth have in common with Jewish matters? Rather, tell me what about it is not connected with them? For the first-created man, the woman formed from his side, the barren women, and the things accomplished by water—I mean what concerns the spring where Elisha made the iron tool float, the Red Sea which the Jews crossed, the pool which the Angel stirred, and Naaman the Syrian who was cleansed in the Jordan—all these proclaimed beforehand, as if through a symbol, the Birth and the purification that were to come. And the words of the Prophet refer to the manner of this Birth, such as: It shall be announced unto the Lord a generation which comes, and they shall announce His righteousness unto a people that shall be born, whom the Lord has made; and, Your youth shall be renewed as an eagle's; and, Shine, O Jerusalem; behold, Your King comes!; and, Blessed are they whose iniquities are forgiven. Isaac also was a type of this Birth. For tell me, Nicodemus, how was he born? Was it according to the law of nature? Not at all; the mode of his generation was midway between this birth of which we speak and the natural birth—natural because he was conceived through sexual intercourse, yet like the other because he was begotten not of blood but by the will of God. I shall show that these symbols proclaimed beforehand not only this birth, but also the birth from the Virgin. For since no one would easily believe that a virgin could bear a child, barren women first did so, then women who were not only barren but also elderly. That a woman should be made from a rib was indeed far more wonderful than that the barren should conceive; but because that happened in ancient and distant times, another symbol, new and fresh, was given—that of the barren women—to prepare the way for belief in the Virgin's childbirth. To remind him of these things, then, Jesus said, Are you a master in Israel, and know not these things?

Observe how He nowhere accuses the man of wickedness, but only of weakness and simplicity. And what, one may ask, has this birth in common with Jewish matters? Tell me rather what has it that is not in common with them? For the first-created man, and the woman formed from his side, and the barren women, and the things accomplished by water, I mean what relates to the fountain on which Elisha made the iron tool to swim, to the Red Sea which the Jews passed over, to the pool which the Angel troubled, to Naaman the Syrian who was cleansed in Jordan, all these proclaimed beforehand, as by a figure, the Birth and the purification which were to be. And the words of the Prophet allude to the manner of this Birth, as, It shall be announced unto the Lord a generation which comes, and they shall announce His righteousness unto a people that shall be born, whom the Lord has made Psalm 22:30; 30:31, Septuagint; and, Your youth shall be renewed as an eagle's Psalm 103:5, Septuagint; and, Shine, O Jerusalem; behold, Your King comes! Isaiah 60:1; Zechariah 9:9; and, Blessed are they whose iniquities are forgiven. Psalm 32:1, Septuagint Isaac also was a type of this Birth. For tell me, Nicodemus, how was he born? Was it according to the law of nature? By no means; the mode of his generation was midway between this of which we speak and the natural; the natural, because he was begotten by cohabitation; the other, because he was begotten not of blood, (but by the will of God.) I shall show that these figures proclaimed beforehand not only this birth, but also that from the Virgin. For, because no one would easily have believed that a virgin could bear a child, barren women first did so, then such as were not only barren, but aged also. That a woman should be made from a rib was indeed far more wonderful than that the barren should conceive; but because that was of early and old time, another figure, new and fresh, was given, that of the barren women; to prepare the way for belief in the Virgin's travail. To remind him then of these things, Jesus said, Are you a master in Israel, and know not these things?

He added this to make His words credible through another argument, and He condescended in His speech to accommodate the other's weakness.

This He added, making His words credible by another argument, and condescending in His speech to the other's infirmity.

And what does He mean when He says, "We speak that We do know, and testify that We have seen"? Among us, sight is the most reliable of the senses, and when we want to convince someone of something, we say we saw it with our own eyes, not that we learned it from someone else. Therefore Christ is speaking to him in human terms, making His words believable through this approach as well. That this is what He is doing—that He wants to establish nothing else and is not referring to physical vision—is clear from this: after saying, "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit," He adds, "We speak that we do know, and testify that we have seen." Now this (of the Spirit) had not yet been born, so how can He say "what we have seen"? Isn't it obvious that He is speaking of knowledge that is completely exact?

3. And what is this that He says, We speak that We do know, and testify that We have seen? Because with us the sight is the most trustworthy of the senses, and if we desire to gain a person's belief, we speak thus, that we saw it with our eyes, not that we know it by hearsay; Christ therefore speaks to him rather after the manner of men, gaining belief for His words by this means also. And that this is so, and that He desires to establish nothing else, and refers not to sensual vision, is clear from this; after saying, That which is born of the flesh is flesh; and that which is born of the Spirit is spirit, He adds, We speak that we do know, and testify that we have seen. Now this (of the Spirit) was not yet born; how then says He, what we have seen? Is it not plain that He speaks of a knowledge not otherwise than exact?

And none receives our witness. He uses the expression "we know" either concerning Himself and His Father, or concerning Himself alone. The phrase "no man receives" is not the expression of someone displeased, but of someone declaring a fact. He did not say, "What could be more senseless than you who do not receive what we have declared so precisely?" Rather, displaying complete gentleness both through His works and His words, He said nothing like this. Mildly and kindly He foretold what would come to pass, thereby guiding us also toward complete gentleness and teaching us that when we converse with anyone and fail to persuade them, we should not become annoyed or angry. It is impossible for someone who is out of temper to accomplish his purpose; he will only make his listener even more incredulous. Therefore we must refrain from anger and make our words credible in every way by avoiding not only wrath but also loud speaking, for loud speaking is the fuel of passion.

And none receives our witness. The expression we know, He uses then either concerning Himself and His Father, or concerning Himself alone; and no man receives, is the expression not of one displeased, but of one who declares a fact: for He said not, What can be more senseless than you who receive not what is so exactly declared by us? but displaying all gentleness, both by His works and His words, He uttered nothing like this; mildly and kindly He foretold what should come to pass, so guiding us too to all gentleness, and teaching us when we converse with any and do not persuade them, not to be annoyed or made savage; for it is impossible for one out of temper to accomplish his purpose, he must make him to whom he speaks still more incredulous. Wherefore we must abstain from anger, and make our words in every way credible by avoiding not only wrath, but also loud speaking for loud speaking is the fuel of passion.

Let us then restrain the horse, so we may control the rider; let us cut the wings of our anger, so this evil will no longer rise up. Anger is a sharp passion, sharp and skilled at stealing our souls; therefore we must guard against its entrance on all sides. It would be strange if we could tame wild beasts, yet neglect our own savage minds. Anger is a fierce fire that devours everything; it harms the body, destroys the soul, and makes a person deformed and ugly to look at. If it were possible for an angry person to see himself at the moment of his anger, he would need no other warning, for nothing is more displeasing than an angry face. Anger is a kind of drunkenness, or rather it is worse than drunkenness and more pitiful than possession by a demon. But if we are careful not to be loud in our speech, we shall find this the best path to self-control in conduct. And therefore Paul would remove shouting as well as anger when he says, Let all anger and clamor be put away from you. Ephesians 4:31 Let us then obey this teacher of all wisdom, and when we are angry with our servants, let us consider our own sins and be ashamed at their patience. For when you are insolent and your servant bears your insults in silence, when you act improperly while he acts like a wise man, take this instead of any other warning. Though he is your servant, he is still a human being, has an immortal soul, and has been honored with the same gifts as you by your common Lord. And if he who is our equal in more important and more spiritual things bears our injuries so meekly on account of some poor and trivial human superiority, what pardon can we deserve, what excuse can we make, who cannot, or rather will not, be as wise through fear of God as he is through fear of us? Considering then all these things, and calling to mind our own transgressions and the common nature of humanity, let us be careful at all times to speak gently, that being humble in heart we may find rest for our souls, both that which now is and that which is to come; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, forever and ever. Amen.

Let us then bind the horse, that we may subdue the rider; let us clip the wings of our wrath, so the evil shall no more rise to a height. A keen passion is anger, keen, and skillful to steal our souls; therefore we must on all sides guard against its entrance. It were strange that we should be able to tame wild beasts, and yet should neglect our own savage minds. Wrath is a fierce fire, it devours all things; it harms the body, it destroys the soul, it makes a man deformed and ugly to look upon; and if it were possible for an angry person to be visible to himself at the time of his anger, he would need no other admonition, for nothing is more displeasing than an angry countenance. Anger is a kind of drunkenness, or rather it is more grievous than drunkenness, and more pitiable than (possession of) a dæmon. But if we be careful not to be loud in speech, we shall find this the best path to sobriety of conduct. And therefore Paul would take away clamor as well as anger, when he says, Let all anger and clamor be put away from you. Ephesians 4:31 Let us then obey this teacher of all wisdom, and when we are angry with our servants, let us consider our own trespasses, and be ashamed at their forbearance. For when you are insolent, and your servant bears your insults in silence, when you act unseemly, he like a wise man, take this instead of any other warning. Though he is your servant, he is still a man, has an immortal soul, and has been honored with the same gifts as you by your common Lord. And if he who is our equal in more important and more spiritual things, on account of some poor and trifling human superiority so meekly bears our injuries, what pardon can we deserve, what excuse can we make, who cannot, or rather will not, be as wise through fear of God, as he is through fear of us? Considering then all these things, and calling to mind our own transgressions, and the common nature of man, let us be careful at all times to speak gently, that being humble in heart we may find rest for our souls, both that which now is, and that which is to come; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

Little children who go to their teachers every day receive their lessons and repeat them, and they never stop this kind of learning. Sometimes they even work through the nights as well as the days, and they are forced to do this for things that are perishable and temporary. Now we do not ask you who are adults to work as hard as you require of your children. We do not urge you to listen to our words every day, but only two days each week, and only for a short part of the day, so that your task may be easy. For the same reason, we also divide what is written in Scripture into small portions for you, so that you can easily receive it and store it in the storehouses of your minds. Take enough care to remember it all so that you can accurately repeat it to others yourselves, unless someone is sleepy, dull, and lazier than a little child.

1. Little children who go daily to their teachers receive their lessons, and repeat them, and never cease from this kind of acquisition, but sometimes employ nights as well as days, and this they are compelled to do for perishable and transient things. Now we do not ask of you who have come to age such toil as you require of your children; for not every day, but two days only in the week do we exhort you to hearken to our words, and only for a short portion of the day, that your task may be an easy one. For the same reason also we divide to you in small portions what is written in Scripture, that you may be able easily to receive and lay them up in the storehouses of your minds, and take such pains to remember them all, as to be able exactly to repeat them to others yourselves, unless any one be sleepy, and dull, and more idle than a little child.

Let us now pay attention to what follows from what was said before. When Nicodemus fell into error and twisted Christ's words to mean earthly birth, saying that it was not possible for an old man to be born again, notice how Christ in His answer reveals the manner of this Birth more clearly. Even though this explanation still presented difficulty for the carnal inquirer, it was able to lift the hearer from his low understanding of it. What does He say? "Verily I say unto you, Unless a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." What He is declaring is this: You say it is impossible, but I say it is so absolutely possible that it is necessary, and that it is not even possible to be saved otherwise. God has made necessary things exceedingly easy as well. The earthly birth that comes according to the flesh is of the dust, and therefore heaven is closed against it, for what does earth have in common with heaven? But that other birth, which is of the Spirit, easily opens the gates above to us. Listen, all of you who are not yet illuminated: shudder, groan! The threat is fearful, the sentence is fearful. It is not possible, He says, for one not born of water and the Spirit to enter into the Kingdom of heaven, because such a person wears the garment of death, of cursing, of perdition. He has not yet received his Lord's sign, he is a stranger and an alien, he does not have the royal password. "Except," He says, "a man be born of water and of the Spirit, he cannot enter into the Kingdom of heaven."

Let us now attend to the sequel of what has been before said. When Nicodemus fell into error and wrested the words of Christ to the earthly birth, and said that it was not possible for an old man to be born again, observe how Christ in answer more clearly reveals the manner of the Birth, which even thus had difficulty for the carnal enquirer, yet still was able to raise the hearer from his low opinion of it. What says He? Verily I say unto you, Unless a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. What He declares is this: You say that it is impossible, I say that it is so absolutely possible as to be necessary, and that it is not even possible otherwise to be saved. For necessary things God has made exceedingly easy also. The earthly birth which is according to the flesh, is of the dust, and therefore heaven is walled against it, for what has earth in common with heaven? But that other, which is of the Spirit, easily unfolds to us the arches above. Hear, you as many as are unilluminated, shudder, groan, fearful is the threat, fearful the sentence. It is not (possible), He says, for one not born of water and the Spirit, to enter into the Kingdom of heaven; because he wears the raiment of death, of cursing, of perdition, he has not yet received his Lord's token, he is a stranger and an alien, he has not the royal watchword. Except, He says, a man be born of water and of the Spirit, he cannot enter into the Kingdom of heaven.

Yet even so, Nicodemus still did not understand. Nothing is worse than trying to analyze spiritual matters through human reasoning. This is what prevented him from conceiving of anything sublime and great. This is why we are called faithful: so that by leaving behind the weakness of human reasoning, we may rise to the height of faith and entrust most of our blessings to her teaching. If Nicodemus had done this, he would not have thought the thing impossible. What does Christ do then? To draw him away from his earthly thinking and to show that He is not speaking of earthly birth, He says, "Unless a man be born of water and of the Spirit he cannot enter into the Kingdom of heaven." He spoke this because He wanted to draw Nicodemus to faith through the fear inspired by this warning, and to persuade him not to consider the thing impossible, and to work at moving him away from his assumption about physical birth. I mean another Birth, O Nicodemus. Why do you drag the saying down to earth? Why do you subject the matter to the laws of nature? This Birth is too exalted for such labor pains as those. It has nothing in common with you. It is indeed called "birth," but only the name is shared—in reality it is different. Remove yourself from what is common and familiar. I am bringing a different kind of childbirth into the world. I intend to have men generated in another way. I have come to bring a new manner of creation. I formed man from earth and water, but what was formed proved unprofitable—the vessel was twisted out of shape. I will no longer form them from earth and water, but from water and from the Spirit.

Yet even thus Nicodemus did not understand. Nothing is worse than to commit spiritual things to argument; it was this that would not allow him to suppose anything sublime and great. This is why we are called faithful, that having left the weakness of human reasonings below, we may ascend to the height of faith, and commit most of our blessings to her teaching; and if Nicodemus had done this, the thing would not have been thought by him impossible. What then does Christ? To lead him away from his groveling imagination, and to show that He speaks not of the earthly birth, He says, Unless a man be born of water and of the Spirit he cannot enter into the Kingdom of heaven. This He spoke, willing to draw him to the faith by the terror of the threat, and to persuade him not to deem the thing impossible, and taking pains to move him from his imagination as to the carnal birth. I mean, says He, another Birth, O Nicodemus. Why do you draw down the saying to earth? Why do you subject the matter to the necessity of nature? This Birth is too high for such pangs as these; it has nothing in common with you; it is indeed called 'birth,' but in name only has it anything in common, in reality it is different. Remove yourself from that which is common and familiar; a different kind of childbirth bring I into the world; in another manner will I have men to be generated: I have come to bring a new manner of Creation. I formed (man) of earth and water; but that which was formed was unprofitable, the vessel was wrenched awry; I will no more form them of earth and water, but 'of water' and 'of the Spirit.'

If anyone asks, "How does this happen through water?" I will also ask, "How did it happen from earth? How was the clay separated into different parts? How was the material uniform (it was only earth), yet the things made from it are various and of every kind?" Where do the bones, sinews, arteries, and veins come from? Where do the membranes, vessels of the organs, cartilages, tissues, liver, spleen, and heart come from? Where do the skin, blood, mucus, and bile come from? Where do such great powers and such varied colors come from? These do not belong to earth or clay. How does the earth, when it receives seeds, cause them to sprout, while the flesh receiving them wastes them? How does the earth nourish what is put into it, while the flesh is nourished by these things and does not nourish them? For instance, the earth receives water and makes it wine; the flesh often receives wine and changes it into water. How then is it clear that these things are formed of earth, when the physis of the earth is, according to what has been said, contrary to that of the body? I cannot discover this by reasoning; I accept it by faith only. If then things which take place daily and which we handle require faith, much more do those which are more mysterious and more spiritual than these. For just as the earth, which is soulless and motionless, was empowered by the will of God and such wonders were worked in it, much more when the Spirit is present with the water do all those things so strange and transcending reason easily take place.

And if any one asks, How of water? I also will ask, How of earth? How was the clay separated into different parts? How was the material uniform, (it was earth only,) and the things made from it, various and of every kind? Whence are the bones, and sinews, and arteries, and veins? Whence the membranes, and vessels of the organs, the cartilages, the tissues, the liver, spleen, and heart? Whence the skin, and blood, and mucus, and bile? Whence so great powers, whence such varied colors? These belong not to earth or clay. How does the earth, when it receives the seeds, cause them to shoot, while the flesh receiving them wastes them? How does the earth nourish what is put into it, while the flesh is nourished by these things, and does not nourish them? The earth, for instance, receives water, and makes it wine; the flesh often receives wine, and changes it into water. Whence then is it clear that these things are formed of earth, when the nature of the earth is, according to what has been said, contrary to that of the body? I cannot discover by reasoning, I accept it by faith only. If then things which take place daily, and which we handle, require faith, much more do those which are more mysterious and more spiritual than these. For as the earth, which is soulless and motionless, was empowered by the will of God, and such wonders were worked in it; much more when the Spirit is present with the water, do all those things so strange and transcending reason, easily take place.

Do not disbelieve these things just because you cannot see them. You do not see your own soul, yet you believe that you have a soul and that it is something distinct from the body.

2. Do not then disbelieve these things, because you see them not; thou dost not see your soul, and yet you believe that you have a soul, and that it is a something different besides the body.

But Christ did not lead him in by this example, but by another. He did not bring up the instance of the soul, even though it is incorporeal, because his hearer's disposition was still too dull. He sets before him another example, which has no connection with the density of solid bodies, yet does not reach as high as the incorporeal natures—that is, the movement of wind. He begins at first with water, which is lighter than earth but denser than air. And just as in the beginning earth was the subject material, but the whole was of Him who molded it, so also now water is the subject material, and the whole is of the grace of the Spirit. Then, man became a living soul; now he becomes a quickening Spirit. But there is a great difference between the two. Soul does not give life to anyone other than the person in whom it exists; Spirit not only lives, but gives life to others also. For example, the Apostles even raised the dead. Then, man was formed last, when the creation had been completed; now, on the contrary, the new man is formed before the new creation—he is born first, and then the world is fashioned anew. And just as in the beginning He formed him complete, so He creates him complete now. Then He said, "Let us make for him a help," but here He said nothing of the kind. What other help does he need who has received the gift of the Spirit? What further need of assistance does he have who belongs to the Body of Christ? Then He made man in the image of God; now He has united him with God Himself. Then He commanded him to rule over the fishes and beasts; now He has exalted our first-fruits above the heavens. Then He gave him a garden for his dwelling; now He has opened heaven to us. Then man was formed on the sixth day, when the world was almost finished; but now on the first, at the very beginning, at the time when light was made before. From all of this it is plain that the things accomplished belong to another and a better life, and to a condition having no end.

But Christ led him not in by this example, but by another; the instance of the soul, though it is incorporeal, He did not adduce for that reason, because His hearer's disposition was as yet too dull. He sets before him another, which has no connection with the density of solid bodies, yet does not reach so high as to the incorporeal natures; that is, the movement of wind. He begins at first with water, which is lighter than earth, but denser than air. And as in the beginning earth was the subject material, but the whole was of Him who molded it; so also now water is the subject material, and the whole is of the grace of the Spirit: then, man became a living soul, Genesis 2:7; now he becomes a quickening Spirit. But great is the difference between the two. Soul affords not life to any other than him in whom it is; Spirit not only lives, but affords life to others also. Thus, for instance, the Apostles even raised the dead. Then, man was formed last, when the creation had been accomplished; now, on the contrary, the new man is formed before the new creation; he is born first, and then the world is fashioned anew. 1 Corinthians 15:45 And as in the beginning He formed him entire, so He creates him entire now. Then He said, Let us make for him a help Genesis 2:18, Septuagint, but here He said nothing of the kind. What other help shall he need, who has received the gift of the Spirit? What further need of assistance has he, who belongs to the Body of Christ? Then He made man in the image of God, now He has united him with God Himself; then He bade him rule over the fishes and beasts, now He has exalted our first-fruits above the heavens; then He gave him a garden for his abode, now He has opened heaven to us; then man was formed on the sixth day, when the world was almost finished; but now on the first, at the very beginning, at the time when light was made before. From all which it is plain, that the things accomplished belonged to another and a better life, and to a condition having no end.

The first creation, that of Adam, was from earth. The next, that of the woman, was from his rib. The next, that of Abel, was from seed. Yet we cannot fully understand any of these, nor prove the details by argument, even though they are of a very earthly nature. How then shall we be able to explain the unseen generation by Baptism, which is far more exalted than these, or to demand arguments for that strange and marvelous birth? Even angels stand by while that generation takes place, but they could not tell the manner of that marvelous working. They stand by only, not performing anything, but observing what takes place. The Father, the Son, and the Holy Spirit work all of it. Let us then believe the declaration of God, which is more trustworthy than actual seeing. Sight is often mistaken, but it is impossible that God's Word should fail. Let us then believe it. That which called the things that were not into existence may well be trusted when it speaks of their nature. What then does it say? That what is accomplished is a generation. If anyone asks how, stop his mouth with the declaration of God, which is the strongest and clearest proof. If anyone asks why water is included, let us also in return ask why earth was used at the beginning in the creation of man, for it is quite plain to everyone that it was possible for God to make man without earth. Do not be overly curious.

The first creation then, that of Adam, was from earth; the next, that of the woman, from his rib; the next, that of Abel, from seed; yet we cannot arrive at the comprehension of any one of these, nor prove the circumstances by argument, though they are of a most earthly nature; how then shall we be able to give account of the unseen generation by Baptism, which is far more exalted than these, or to require arguments for that strange and marvelous Birth? Since even Angels stand by while that Generation takes place, but they could not tell the manner of that marvelous working, they stand by only, not performing anything, but beholding what takes place. The Father, the Son, and the Holy Ghost, works all. Let us then believe the declaration of God; that is more trustworthy than actual seeing. The sight often is in error, it is impossible that God's Word should fail; let us then believe it; that which called the things that were not into existence may well be trusted when it speaks of their nature. What then says it? That what is effected is a Generation. If any ask, How, stop his mouth with the declaration of God, which is the strongest and a plain proof. If any enquire, Why is water included? let us also in return ask, Wherefore was earth employed at the beginning in the creation of man? for that it was possible for God to make man without earth, is quite plain to every one. Be not then over-curious.

That water is absolutely and indispensably necessary, you can learn in this way. On one occasion, when the Spirit had descended before the water was applied, the Apostle did not stop at this point, but, as though the water were necessary and not superfluous, observe what he says: "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" Acts 10:47

That the need of water is absolute and indispensable, you may learn in this way. On one occasion, when the Spirit had flown down before the water was applied, the Apostle did not stay at this point, but, as though the water were necessary and not superfluous, observe what he says; Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? Acts 10:47

What then is the use of the water? I will explain this to you later, when I reveal the hidden mystery. There are also other points of mystical teaching connected with this matter, but for now I will mention one out of many. What is this one? In Baptism the pledges of our covenant with God are fulfilled: burial and death, resurrection and life, and these all take place at once. For when we immerse our heads in the water, the old man is buried as in a tomb below and wholly sunk forever. Then as we raise them again, the new man rises in its place. Just as it is easy for us to dip and lift our heads again, so it is easy for God to bury the old man and to show forth the new. And this is done three times, so that you may learn that the power of the Father, the Son, and the Holy Spirit fulfills all this. To show that what we say is no conjecture, hear Paul saying, "We are buried with Him by Baptism into death," and again, "Our old man is crucified with Him," and again, "We have been planted together in the likeness of His death" (Romans 6:4-6). And not only is Baptism called a cross, but the cross is also called Baptism. "With the Baptism," says Christ, "that I am baptized with shall you be baptized" (Mark 10:39), and, "I have a Baptism to be baptized with" (Luke 12:50), which you know not. For just as we easily dip and lift our heads again, so He also easily died and rose again when He willed—or rather much more easily, though He waited the three days for the dispensation of a certain mystery.

What then is the use of the water? This too I will tell you hereafter, when I reveal to you the hidden mystery. There are also other points of mystical teaching connected with the matter, but for the present I will mention to you one out of many. What is this one? In Baptism are fulfilled the pledges of our covenant with God; burial and death, resurrection and life; and these take place all at once. For when we immerse our heads in the water, the old man is buried as in a tomb below, and wholly sunk forever; then as we raise them again, the new man rises in its stead. As it is easy for us to dip and to lift our heads again, so it is easy for God to bury the old man, and to show forth the new. And this is done thrice, that you may learn that the power of the Father, the Son, and the Holy Ghost fulfills all this. To show that what we say is no conjecture, hear Paul saying, We are buried with Him by Baptism into death: and again, Our old man is crucified with Him: and again, We have been planted together in the likeness of His death. Romans 6:4-6 And not only is Baptism called a cross, but the cross is called Baptism. With the Baptism, says Christ, that I am baptized withal shall you be baptized Mark 10:39: and, I have a Baptism to be baptized with Luke 12:50 (which you know not); for as we easily dip and lift our heads again, so He also easily died and rose again when He willed or rather much more easily, though He tarried the three days for the dispensation of a certain mystery.

Let us who have been considered worthy of such mysteries live a life worthy of the Gift—that is, a most excellent way of life. And you who have not yet been considered worthy should do everything you can to become so, so that we may be one body, so that we may be brothers and sisters. For as long as we are divided in this respect, even if someone is a father, son, brother, or anything else, he is not a true relative, since he is cut off from that relationship which comes from above. What good does it do to be bound by earthly family ties if we are not joined by spiritual ones? What good is earthly kinship if we are going to be strangers in heaven? For the Catechumen is a stranger to the Faithful. He does not have the same Head, he does not have the same Father, he does not have the same City, or Food, or Clothing, or Table, or House—everything is different. For the former, all these things are on earth; for the latter, all are in heaven. One has Christ as his King, the other has sin and the devil. The food of one is Christ, of the other is food that decays and perishes. One has worms' work for his clothing, the other has the Lord of angels. Heaven is the city of one, earth of the other. Since we have nothing in common, tell me, in what shall we have fellowship? Did we endure the same birth pains? Did we come from the same womb? This has nothing to do with that most perfect relationship. Let us then make every effort to become citizens of the city which is above. How long do we linger at the border when we ought to reclaim our ancient homeland? We risk no small danger. For if it should happen (which God forbid) that through the sudden arrival of death we depart from here uninitiated, even if we have countless virtues, our portion will be nothing other than hell, and the venomous worm, and unquenchable fire, and unbreakable bonds. But may God grant that none of those who hear these words experience that punishment! And this will happen if, having been considered worthy of the sacred mysteries, we build upon that foundation gold, silver, and precious stones. For then after our departure from here we will be able to appear in that place rich, when we do not leave our riches here but transport them to secure treasuries by the hands of the poor, when we lend to Christ. We have many debts there, not of money but of sins. Let us then lend Him our riches, so that we may receive pardon for our sins, for He is the one who judges. Let us not neglect Him here when He hungers, so that He may continually feed us there. Let us clothe Him here, so that He does not leave us bare of the salvation which comes from Him. If we give Him drink here, we will not say with the rich man, "Send Lazarus, that with the tip of his finger he may drop water on my burning tongue." If we receive Him into our house here, there He will prepare many dwellings for us. If we go to Him in prison, He too will free us from our bonds. If we take Him in when He is a stranger, He will not allow us to be strangers to the Kingdom of heaven, but will give us a place in the City which is above. If we visit Him when He is sick, He also will quickly deliver us from our illnesses.

3. Let us then who have been deemed worthy of such mysteries show forth a life worthy of the Gift, that is, a most excellent conversation; and do ye who have not yet been deemed worthy, do all things that you may be so, that we may be one body, that we may be brethren. For as long as we are divided in this respect, though a man be father, or son, or brother, or anything else, he is no true kinsman, as being cut off from that relationship which is from above. What advantages it to be bound by the ties of earthly family, if we are not joined by those of the spiritual? What profits nearness of kin on earth, if we are to be strangers in heaven? For the Catechumen is a stranger to the Faithful. He has not the same Head, he has not the same Father, he has not the same City, nor Food, nor Raiment, nor Table, nor House, but all are different; all are on earth to the former, to the latter all are in heaven. One has Christ for his King; the other, sin and the devil; the food of one is Christ, of the other, that meat which decays and perishes; one has worms' work for his raiment, the other the Lord of angels; heaven is the city of one, earth of the other. Since then we have nothing in common, in what, tell me, shall we hold communion? Did we remove the same pangs, did we come forth from the same womb? This has nothing to do with that most perfect relationship. Let us then give diligence that we may become citizens of the city which is above. How long do we tarry over the border, when we ought to reclaim our ancient country? We risk no common danger; for if it should come to pass, (which God forbid!) that through the sudden arrival of death we depart hence uninitiated, though we have ten thousand virtues, our portion will be no other than hell, and the venomous worm, and fire unquenchable, and bonds indissoluble. But God grant that none of those who hear these words experience that punishment! And this will be, if having been deemed worthy of the sacred mysteries, we build upon that foundation gold, and silver, and precious stones; for so after our departure hence we shall be able to appear in that place rich, when we leave not our riches here, but transport them to inviolable treasuries by the hands of the poor, when we lend to Christ. Many are our debts there, not of money, but of sins; let us then lend Him our riches, that we may receive pardon for our sins; for He it is that judges. Let us not neglect Him here when He hungers, that He may ever feed us there. Here let us clothe Him, that He leave us not bare of the safety which is from Him. If here we give Him drink, we shall not with the rich man say, Send Lazarus, that with the tip of his finger he may drop water on my broiling tongue. If here we receive Him into our house, there He will prepare many mansions for us; if we go to Him in prison, He too will free us from our bonds; if we take Him in when He is a stranger, He will not suffer us to be strangers to the Kingdom of heaven, but will give us a portion in the City which is above; if we visit Him when He is sick, He also will quickly deliver us from our infirmities.

Since we are receiving great things even though we give only a little, let us still give that little so we may gain the great. While it is still time, let us sow so that we may reap. When the winter overtakes us, when the sea is no longer navigable, we will no longer be masters of this trade. But when will the winter come? When that great and visible Day is at hand. Then we will cease to sail this great and broad sea, for the present life resembles just such a sea. Now is the time of sowing, then will be the time of harvest and gain. If a man does not put in his seed at planting time and sows at harvest instead, besides accomplishing nothing, he will be ridiculous. But if the present is the time for sowing, it follows that it is a time not for gathering together, but for scattering. Let us then scatter, so that we may gather in, and not seek to gather in now, or we will lose our harvest. For, as I said, this season calls us to sow and spend and lay out, not to collect and store up. Let us not give up the opportunity, but let us put in abundant seed and spare none of our resources, so that we may receive them again with abundant reward, through the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, world without end. Amen.

Let us then, as receiving great things though we give but little, still give the little that we may gain the great. While it is yet time, let us sow, that we may reap. When the winter overtakes us, when the sea is no longer navigable, we are no longer masters of this traffic. But when shall the winter be? When that great and manifest Day is at hand. Then we shall cease to sail this great and broad sea, for such the present life resembles. Now is the time of sowing, then of harvest and of gain. If a man puts not in his seed at seed time and sows in harvest, besides that he effects nothing, he will be ridiculous. But if the present is seed time, it follows that it is a time not for gathering together, but for scattering; let us then scatter, that we may gather in, and not seek to gather in now, lest we lose our harvest; for, as I said, this season summons us to sow, and spend, and lay out, not to collect and lay by. Let us not then give up the opportunity, but let us put in abundant seed, and spare none of our stores, that we may receive them again with abundant recompense, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, world without end. Amen.

Some people at that time held on to their error, while others grasped the truth. Of those who grasped the truth, some kept it for only a short time before falling away from it again. Christ was referring to these people when He compared them to seeds that are not planted deeply but have their roots on the surface of the earth, and He said they would quickly perish. The Evangelist has pointed out these people to us here, saying,

1. Of the men of that time some clung to their error, others laid hold on the truth, while of these last, some having retained it for a little while again fell off from it. Alluding to these, Christ compared them to seeds not deeply sown, but having their roots upon the surface of the earth; and He said that they should quickly perish. And these the Evangelist has here pointed out to us, saying,

When He was in Jerusalem at the Passover during the feast, many believed in Him when they saw the miracles which He performed.

When He was in Jerusalem, at the Passover, in the feast, many believed on Him, when they saw the miracles which He did.

For the more perfect among His disciples were those who came to Him not only because of His miracles, but also through His teaching. The miracles attracted the coarser type of person, but His prophecies and doctrines attracted those with better reasoning. Therefore, those who were drawn by His teaching were more steadfast than those attracted by His miracles. And Christ also called them blessed, saying, Blessed are they that have not seen, and yet have believed. John 20:29 But the following passage shows that these people mentioned here were not real disciples, for it says, Jesus did not commit Himself unto them. Why? Because He knew all things,

For they were the more perfect among His disciples, who came to Him not only because of His miracles, but through His teaching also. The grosser sort the miracles attracted, but the better reasoners His prophecies and doctrines; and so they who were taken by His teaching were more steadfast than those attracted by His miracles. And Christ also called them blessed, saying, Blessed are they that have not seen, and yet have believed. John 20:29 But that these here mentioned were not real disciples, the following passage shows, for it says, Jesus did not commit Himself unto them. Wherefore? Because He knew all things,

The meaning is this kind. He who dwells in men's hearts and enters into their thoughts paid no attention to outward words. Knowing well that their enthusiasm was only temporary, He did not place confidence in them as perfect disciples, nor did He entrust all His doctrines to them as though they had already become firm believers. Now, to know what is in the heart of men belongs to God alone, who has fashioned hearts one by one, for, as Solomon says, You, even You only, know the hearts. He therefore did not need witnesses to learn the thoughts of His own creatures, and so He felt no confidence in them because of their mere temporary belief. Men, who know neither the present nor the future, often tell and entrust everything without any reserve to persons who approach them deceitfully and who will shortly fall away from them. But Christ did not do so, for He knew all their secret thoughts well.

The meaning is of this kind. He who dwells in men's hearts, and enters into their thoughts, took no heed of outward words; and knowing well that their warmth was but for a season, He placed not confidence in them as in perfect disciples, nor committed all His doctrines to them as though they had already become firm believers. Now, to know what is in the heart of men belongs to God alone, who has fashioned hearts one by one Psalm 33:15, Septuagint, for, says Solomon, You, even Thou only, know the hearts 1 Kings 8:39; He therefore needed not witnesses to learn the thoughts of His own creatures, and so He felt no confidence in them because of their mere, temporary belief. Men, who know neither the present nor the future, often tell and entrust all without any reserve to persons who approach them deceitfully and who shortly will fall off from them; but Christ did not so, for well He knew all their secret thoughts.

Many people like this exist today as well—they have the name of faith, but they are unstable and easily swayed. For this reason, Christ does not commit Himself to them even now, but hides many things from them. Just as we do not place our trust in casual acquaintances but in true friends, so does Christ. Listen to what He says to His disciples: "From now on I call you not servants, you are My friends" (John 15:14-15). How is this so, and why? "Because all things that I have heard of My Father I have made known to you." This is also why He gave no signs to the Jews who asked for them, because they were asking to test Him. Indeed, asking for signs is something done by those who test Him, both then and now. Even now there are some who seek signs and ask, "Why don't miracles happen at the present time?" If you are faithful as you ought to be, and love Christ as you ought to love Him, you have no need of signs—they are given to unbelievers. But someone asks, "Were they not given to the Jews then?" They certainly were given. And if there were times when they asked but did not receive them, it was because they did not ask in order to be delivered from their unbelief, but rather to confirm their wickedness all the more.

And many such now there are, who have indeed the name of faith, but are unstable, and easily led away; wherefore neither now does Christ commit Himself to them, but conceals from them many things; and just as we do not place confidence in mere acquaintances but in real friends, so also does Christ. Hear what He says to His disciples, Henceforth I call you not servants, you are My friends. c. xv. 14, 15 Whence is this and why? Because all things that I have heard of My Father I have made known unto you. And therefore He gave no signs to the Jews who asked for them, because they asked tempting Him. Indeed the asking for signs is a practice of tempters both then and now; for even now there are some that seek them and say, Why do not miracles take place also at this present time? If you are faithful, as you ought to be, and lovest Christ as you ought to love Him, you have no need of signs, they are given to the unbelievers. How then, asks one, were they not given to the Jews? Given they certainly were; and if there were times when though they asked they did not receive them, it was because they asked them not that they might be delivered from their unbelief, but in order the more to confirm their wickedness.

This man also appears in the middle of the Gospel, defending Christ. He says, "Our law judges no man before it hear him" (John 7:51). The Jews angrily replied to him, "Search and look, for out of Galilee arises no prophet." Again, after the crucifixion, he took great care in burying the Lord's body. The Evangelist says, "There came also Nicodemus, which came to the Lord by night, and brought a mixture of myrrh and aloes, about an hundred pound weight" (John 19:39). Even now he was favorably disposed toward Christ, but not as he should have been, nor with proper understanding about Him, for he was still caught up in Jewish weakness. This is why he came by night, because he was afraid to come by day. Yet the merciful God did not reject or rebuke him for this, or refuse to teach him. Instead, God spoke with him very kindly and revealed very exalted doctrines to him—in veiled language, to be sure, but He did reveal them. For he was far more deserving of pardon than those who acted this way out of wickedness. They have no excuse at all, but he, though he deserved condemnation, did not deserve it to the same degree. Why then does the Evangelist say nothing of this sort about him? He has said in another place that "of the rulers also many believed on Him, but because of the Jews they did not confess Him, lest they should be put out of the synagogue" (John 12:42). But here he has implied the whole situation by mentioning his coming by night. What then does Nicodemus say?

This man appears also in the middle of the Gospel, making defense for Christ; for he says, Our law judges no man before it hear him John 7:51; and the Jews in anger replied to him, Search and look, for out of Galilee arises no prophet. Again after the crucifixion he bestowed great care upon the burial of the Lord's body: There came also, says the Evangelist, Nicodemus, which came to the Lord by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. John 19:39 And even now he was disposed towards Christ, but not as he ought, nor with proper sentiments respecting Him, for he was as yet entangled in Jewish infirmity. Wherefore he came by night, because he feared to do so by day. Yet not for this did the merciful God reject or rebuke him, or deprive him of His instruction, but even with much kindness conversed with him and disclosed to him very exalted doctrines, enigmatically indeed, but nevertheless He disclosed them. For far more deserving of pardon was he than those who acted thus through wickedness. They are entirely without excuse; but he, though he was liable to condemnation, yet was not so to an equal degree. How then does the Evangelist say nothing of the kind concerning him? He has said in another place, that of the rulers also many believed on Him, but because of the Jews they did not confess (Him), lest they should be put out of the synagogue John 12:42; but here he has implied the whole by mentioning his coming by night. What then says Nicodemus?

Rabbi, we know that You are a Teacher come from God, for no one can do the miracles that You do unless God is with him.

Rabbi, we know that You are a Teacher come from God: for no man can do the miracles that You do, except God be with him.

Nicodemus still remains at a lower level, still has merely human thoughts about Him, and speaks of Him as if He were a Prophet, conceiving nothing great from His miracles. "We know," he says, "that You are a Teacher come from God." Then why do you come at night and secretly to Him who speaks the things of God, to Him who comes from God? Why do you not speak with Him openly? But Jesus said nothing like this to him, nor did He rebuke him, for as the Prophet says, "A bruised reed shall He not break, and smoking flax shall He not quench; He shall not strive nor cry" (Isaiah 42:2-3, as quoted in Matthew 12:19-20), and again He Himself says, "I came not to condemn the world, but to save the world" (John 12:47).

2. Nicodemus yet lingers below, has yet human thoughts concerning Him, and speaks of Him as of a Prophet, imagining nothing great from His miracles. We know, he says, that You are a Teacher come from God. Why then do you come by night and secretly, to Him that speaks the things of God, to Him who comes from God? Why do you not converse with Him openly? But Jesus said nothing like this to him, nor did He rebuke him; for, says the Prophet, A bruised reed shall He not break, and smoking flax shall he not quench; He shall not strive nor cry Isaiah 42:2-3; as quoted Matthew 12:19-20: and again He says Himself, I came not to condemn the world, but to save the world. John 12:47

No one can do these miracles unless God is with him.

No man can do these miracles, except God be with him.

Still, Nicodemus speaks here like the heretics do, saying that Christ has a power working within Him and needs help from others to do what He did. What does Christ say in response? Notice His extraordinary condescension. For a while He held back from saying, "I don't need help from others, but do all things with power, for I am the Very Son of God and have the same power as My Father," because this would have been too difficult for His listener to accept. For I say now what I always say: what Christ wanted was not so much to reveal His own Dignity for the moment, as to persuade people that He did nothing contrary to His Father. Therefore in many places He appears limited in His words, but in His actions He does not. For when He works a miracle, He does everything with power, saying, "I will, be thou clean," "Talitha, arise," "Stretch forth your hand," "Your sins be forgiven you," "Peace, be still," "Take up your bed, and go unto your house," "Thou foul spirit, I say unto you, come out of him," "Be it unto you even as you will," "If any one say anything unto you, you shall say, The Lord has need of him," "This day shall you be with Me in Paradise," "You have heard that it was said by them of old time, You shall not kill; but I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment," "Come after Me, and I will make you fishers of men." And everywhere we see that His authority is great, for in His actions no one could find fault with what was done. How was that possible? If His words had not come to pass or been accomplished as He commanded, anyone might have said they were the commands of a madman. But since they did come to pass, the reality of their accomplishment silenced people even against their will. However, regarding His teachings, they might often in their insolence accuse Him of madness. Therefore now in the case of Nicodemus, He says nothing openly, but through obscure sayings leads him up from his low thoughts, teaching him that He has sufficient power in Himself to perform miracles, for His Father begot Him Perfect and All-sufficient, and without any imperfection.

Still here Nicodemus speaks like the heretics, in saying, that He has a power working within Him, and has need of the aid of others to do as He did. What then says Christ? Observe His exceeding condescension. He refrained for a while from saying, I need not the help of others, but do all things with power, for I am the Very Son of God, and have the same power as My Father, because this would have been too hard for His hearer; for I say now what I am always saying, that what Christ desired was, not so much for a while to reveal His own Dignity, as to persuade men that He did nothing contrary to His Father. And therefore in many places he appears in words confined by limits, but in His actions He does not so. For when He works a miracle, He does all with power, saying, I will, be thou clean. Matthew 8:3 Talitha, arise. Mark 5:41; not verbally quoted Stretch forth your hand. Mark 3:5 Your sins be forgiven you. Matthew 9:2 Peace, be still. Mark 4:39 Take up your bed, and go unto your house. Matthew 9:6 Thou foul spirit, I say unto you, come out of him. Mark 9:25; not verbally quoted Be it unto you even as you will. Matthew 15:28 If any one say (anything) unto you, you shall say, The Lord has need of him. Mark 11:3 This day shall you be with Me in Paradise. Luke 23:43 You have heard that it was said by them of old time, You shall not kill; but I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment. Matthew 5:21-22 Come after Me, and I will make you fishers of men. Mark 1:17 And everywhere we observe that His authority is great; for in His actions no one could find fault with what was done. How was it possible? Had His words not come to pass, nor been accomplished as He commanded, any one might have said that they were the commands of a madman; but since they did come to pass, the reality of their accomplishment stopped men's mouths even against their will. But with regard to His discourses, they might often in their insolence charge Him with madness. Wherefore now in the case of Nicodemus, He utters nothing openly, but by dark sayings leads him up from his low thoughts, teaching him, that He has sufficient power in Himself to show forth miracles; for that His Father begot Him Perfect and All-sufficient, and without any imperfection.

But let us see how He accomplishes this. Nicodemus says, "Rabbi, we know that You are a Teacher come from God, for no man can do the miracles that You do, except God be with him." He thought he had said something impressive when he had spoken this way of Christ. What then does Christ say? To show that he had not yet even set foot on the threshold of right knowledge, nor stood in the entrance, but was still wandering somewhere outside the palace—both he and whoever else should say such things—and that he had not even begun to grasp true knowledge when he held such an opinion of the Only-Begotten, what does He say?

But let us see how He effects this. Nicodemus says, Rabbi, we know that You are a Teacher come from God, for no man can do the miracles that You do, except God be with him. He thought he had said something great when he had spoken thus of Christ. What then says Christ? To show that he had not yet set foot even on the threshold of right knowledge, nor stood in the porch, but was yet wandering somewhere without the palace, both he and whoever else should say the like, and that he had not so much as glanced towards true knowledge when he held such an opinion of the Only-Begotten, what says He?

That is, unless you are born again and receive the right doctrines, you are wandering somewhere outside and are far from the Kingdom of heaven. But He does not speak as plainly as this. To make the saying less harsh, He does not directly address it to him but speaks in general terms: Unless a man be born again. He is essentially saying that both you and anyone else who has such opinions about Me are somewhere outside the Kingdom. If He had not spoken with the intention of establishing this point, His answer would have matched what had been said. Now if these words had been addressed to the Jews, they would have mocked Him and left. But Nicodemus shows here as well his desire to learn. This is why Christ often speaks in obscure ways in many places—because He wants to stir His hearers to ask questions and make them more attentive. What is said plainly often escapes the hearer, but what is obscure makes him more active and eager. Now what He is saying is something like this: If you are not born again, if you do not partake of the Spirit which comes through the washing of Regeneration, you cannot have a right opinion of Me, for the opinion you have is not spiritual but carnal. But He did not say it this way, refusing to shame someone who had brought what he had and who had spoken to the best of his ability. Instead He leads him unknowingly toward greater knowledge, saying, Unless a man be born again. The word again, in this place, some understand to mean from heaven, others from the beginning. It is impossible, Christ says, for one not so born to see the Kingdom of God. In this He is pointing to Himself and declaring that there is another kind of sight besides natural sight, and that we need other eyes to behold Christ. Having heard this…

That is, Unless you are born again and receive the right doctrines, you are wandering somewhere outside, and are far from the Kingdom of heaven. But He does not speak so plainly as this. In order to make the saying less hard to bear, He does not plainly direct it at him, but speaks indefinitely, Unless a man be born again: all but saying, both you and any other, who may have such opinions concerning Me, are somewhere outside the Kingdom. Had He not spoken from a desire to establish this, His answer would have been suitable to what had been said. Now the Jews, if these words had been addressed to them, would have derided Him and departed; but Nicodemus shows here also his desire of instruction. And this is why in many places Christ speaks obscurely, because He wishes to rouse His hearers to ask questions, and to render them more attentive. For that which is said plainly often escapes the hearer, but what is obscure renders him more active and zealous. Now what He says, is something like this: If you are not born again, if you partake not of the Spirit which is by the washing of Regeneration, you can not have a right opinion of Me, for the opinion which you have is not spiritual, but carnal. Titus 3:5 But He did not speak thus, as refusing to confound one who had brought such as he had, and who had spoken to the best of his ability; and He leads him unsuspectedly up to greater knowledge, saying, Unless a man be born again. The word again, in this place, some understand to mean from heaven, others, from the beginning. It is impossible, says Christ, for one not so born to see the Kingdom of God; in this pointing to Himself, and declaring that there is another beside the natural sight, and that we have need of other eyes to behold Christ. Having heard this…

Do you call Him Master and say that He has come from God, yet you do not accept His words but speak to your Teacher in a way that shows great confusion? For the "How?" is the doubting question of those who lack strong faith and who remain earthly-minded. That is why Sarah laughed when she said "How?" And many others who have asked this question have fallen away from the faith.

Do you call Him Master, do you say that He is come from God, and yet do you not receive His words, but use to your Teacher a manner of speaking which expresses much perplexity? For the How, is the doubting question of those who have no strong belief, but who are yet of the earth. Therefore Sarah laughed when she had said, How? And many others having asked this question, have fallen from the faith.

And so heretics remain in their heresy because they constantly make this kind of inquiry, with some of them asking, "How was He begotten?" and others, "How was He made flesh?" They subject that infinite Essence to the weakness of their own reasoning. Knowing this, we should avoid this inappropriate curiosity, because those who investigate these matters will fall away from right faith without ever learning the How. For this reason, Nicodemus, being doubtful, asks in what manner this can happen (since he understood that the words spoken referred to himself), and becomes confused, dizzy, and perplexed. He had come to a man but was hearing more than human words—words such as no one had ever heard before. For a time he is stirred by the loftiness of these sayings, but he remains in darkness, unstable, swayed in every direction, and repeatedly falling away from faith. Therefore he persists in arguing that it is impossible, trying to provoke Him into clearer teaching.

3. And thus heretics continue in their heresy, because they frequently make this enquiry, saying, some of them, How was He begotten? others, How was He made flesh? and subjecting that Infinite Essence to the weakness of their own reasonings. Knowing which, we ought to avoid this unseasonable curiosity, for they who search into these matters shall, without learning the How, fall away from the right faith. On this account Nicodemus, being in doubt, enquires the manner in which this can be, (for he understood that the words spoken referred to himself,) is confused, and dizzy, and in perplexity, having come as to a man, and hearing more than man's words, and such as no one ever yet had heard; and for a while he rouses himself at the sublimity of the sayings, but yet is in darkness, and unstable, borne about in every direction, and continually falling away from the faith. And therefore he perseveres in proving the impossibility, so as to provoke Him to clearer teaching.

Can a man, he says, enter into his mother's womb and be born?

Can a man, he says, enter into his mother's womb, and be born?

Do you see how, when someone submits spiritual matters to his own reasoning, he speaks absurdly and seems to be talking nonsense or like a drunk person? This happens when he probes into what has been said beyond what God has chosen to reveal, and does not accept submission through faith. Nicodemus heard about the spiritual Birth, but did not understand it as spiritual. Instead, he dragged the words down to the level of the flesh and made this great and lofty teaching depend on physical logic. And so he invents trivial and absurd objections. This is why Paul said, "The natural man receives not the things of the Spirit" (1 Corinthians 2:14). Yet even in this, Nicodemus maintained his reverence for Christ, for he did not mock what had been said but, considering it impossible, kept silent. There were two difficulties: a Birth of this kind, and the Kingdom. Neither the name of the Kingdom nor a Birth like this had ever been heard of among the Jews. But he pauses for a while at the first difficulty, which most astonished his mind.

Do you see how when one commits spiritual things to his own reasonings, he speaks ridiculously, seems to be trifling, or to be drunken, when he pries into what has been said beyond what seems good to God, and admits not the submission of faith? Nicodemus heard of the spiritual Birth, yet perceived it not as spiritual, but dragged down the words to the lowness of the flesh, and made a doctrine so great and high depend upon physical consequence. And so he invents frivolities, and ridiculous difficulties. Wherefore Paul said, The natural man receives not the things of the Spirit. 1 Corinthians 2:14 Yet even in this he preserved his reverence for Christ, for he did not mock at what had been said, but, deeming it impossible, held his peace. There were two difficulties; a Birth of this kind, and the Kingdom; for neither had the name of the Kingdom ever been heard among the Jews, nor of a Birth like this. But he stops for a while at the first, which most astonished his mind.

Let us then, knowing this, not investigate things relating to God by human reasoning, nor bring heavenly matters under the rule of earthly logic, nor subject them to the necessity of nature. Instead, let us think of everything reverently, believing as the Scriptures have said. The person who is busy and curious gains nothing, and besides not finding what he seeks, will suffer extreme punishment. You have heard that the Father begot the Son—believe what you have heard. But do not ask "How?" and thus take away the Generation. To do so would be extremely foolish. For if this man, because upon hearing of a Generation (not that ineffable Generation, but this one which is by grace) conceived nothing great concerning it but only human and earthly thoughts, was therefore darkened and in doubt, what punishment must they deserve who are busy and curious about that most awesome Generation, which transcends all reason and intellect? Nothing causes such dizziness as human reasoning, since all its words are earthly and it cannot endure being enlightened from above. Earthly reasonings are full of mud, and therefore we need streams from heaven, so that when the mud has settled, the clearer portion may rise and mingle with the heavenly lessons. This happens when we present an honest soul and an upright life. For certainly it is possible for the intellect to be darkened not only by unseasonable curiosity but also by corrupt behavior. This is why Paul said to the Corinthians, "I have fed you with milk, and not with meat; for hitherto you were not able to bear it, neither yet now are you able, for you are yet carnal; for whereas there is among you envying, and strife, and divisions, are you not carnal?" (1 Corinthians 3:2). And also in the Epistle to the Hebrews, and in many places, one may see Paul asserting that this is the cause of evil doctrines. A soul possessed by passions cannot behold anything great or noble but, as if darkened by a kind of film, suffers most grievous dimness of sight.

Let us then, knowing this, not enquire into things relating to God by reasoning, nor bring heavenly matters under the rule of earthly consequences, nor subject them to the necessity of nature; but let us think of all reverently, believing as the Scriptures have said; for the busy and curious person gains nothing, and besides not finding what he seeks, shall suffer extreme punishment. You have heard, that (the Father) begot (the Son): believe what you have heard; but do ask not, How, and so take away the Generation; to do so would be extreme folly. For if this man, because, on hearing of a Generation, not that ineffable Generation, but this which is by grace, he conceived nothing great concerning it, but human and earthly thoughts, was therefore darkened and in doubt, what punishment must they deserve, who are busy and curious about that most awful Generation, which transcends all reason and intellect? For nothing causes such dizziness as human reasoning, all whose words are of earth, and which cannot endure to be enlightened from above. Earthly reasonings are full of mud, and therefore need we streams from heaven, that when the mud has settled, the clearer portion may rise and mingle with the heavenly lessons; and this comes to pass, when we present an honest soul and an upright life. For certainly it is possible for the intellect to be darkened, not only by unseasonable curiosity, but also by corrupt manners; wherefore Paul has said to the Corinthians, I have fed you with milk, and not with meat; for hitherto you were not able to bear it, neither yet now are you able, for you are yet carnal; for whereas there is among you envying, and strife, and divisions, are you not carnal? 1 Corinthians 3:2 And also in the Epistle to the Hebrews, and in many places, one may see Paul asserting that this is the cause of evil doctrines; for that the soul possessed by passions cannot behold anything great or noble, but as if darkened by a sort of film suffers most grievous dimsightedness.

Let us then cleanse ourselves, let us kindle the light of knowledge, let us not sow among thorns. You know what the thorns are, even though we don't tell you, for you have often heard Christ call the cares of this present life and the deceitfulness of riches by this name. And with good reason. For just as thorns are unfruitful, so are these things; just as thorns tear those who handle them, so do these passions; just as thorns are easily caught by fire and hated by the farmer, so too are the things of the world; just as wild beasts, snakes, and scorpions hide themselves in thorns, so do they hide in the deceitfulness of riches. But let us kindle the fire of the Spirit, so that we may consume the thorns, drive away the beasts, and make the field clear for the farmer. After cleansing it, let us water it with the streams of the Spirit, let us plant the fruitful olive, that most gentle of trees, the evergreen, the light-giving, the nutritious, the wholesome. All these qualities belong to almsgiving, which is like a seal on those who possess it. Not even death, when it comes, causes this plant to wither, but it always stands enlightening the mind, feeding the sinews of the soul, and making its strength mightier. And if we constantly possess it, we shall be able with confidence to behold the Bridegroom and to enter into the bridal chamber. May we all attain this, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, forever and ever. Amen.

Let us then cleanse ourselves, let us kindle the light of knowledge, let us not sow among thorns. What the thorns are, you know, though we tell you not; for often you have heard Christ call the cares of this present life, and the deceitfulness of riches, by this name. Matthew 13:22 And with reason. For as thorns are unfruitful, so are these things; as thorns tear those that handle them, so do these passions; as thorns are readily caught by the fire, and hateful by the husbandman, so too are the things of the world; as in thorns, wild beasts, and snakes, and scorpions hide themselves, so do they in the deceitfulness of riches. But let us kindle the fire of the Spirit, that we may consume the thorns, and drive away the beasts, and make the field clear for the husbandman; and after cleansing it, let us water it with the streams of the Spirit, let us plant the fruitful olive, that most kindly of trees, the evergreen, the light-giving, the nutritious, the wholesome. All these qualities has almsgiving, which is, as it were, a seal on those that possess it. This plant not even death when it comes causes to wither, but ever it stands enlightening the mind, feeding the sinews of the soul, and rendering its strength mightier. And if we constantly possess it, we shall be able with confidence to behold the Bridegroom, and to enter into the bridal chamber; to which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

The devil attacks us often and fiercely, surrounding our salvation from every direction. We must therefore stay alert and watchful, fortifying ourselves everywhere against his assault. If he gains even the smallest foothold, he continues to carve out a wider path for himself and gradually brings in all his forces. So if we have any concern at all for our salvation, we must not let him advance even in small matters, so that we can stop him beforehand in the bigger ones. It would be utterly foolish if, while he shows such intensity in trying to destroy our souls, we would not bring at least an equal effort to defend our own salvation.

1. Frequent and fierce is the devil in his attacks, on all sides besieging our salvation; we therefore must watch and be sober, and everywhere fortify ourselves against his assault, for if he but gain some slight vantage ground, he goes on to make for himself a broad passage, and by degrees introduces all his forces. If then we have any care at all for our salvation, let us not allow him to make his approaches even in trifles, that thus we may check him beforehand in important matters; for it would be the extreme of folly, if, while he displays such eagerness to destroy our souls, we should not bring even an equal amount in defense of our own salvation.

I don't say this without reason, but because I fear that wolf may even now be standing unseen by us in the midst of the flock, and some sheep may fall prey to him, led astray from the flock and from listening by their own carelessness and his cunning. If the wounds were physical, or if the body received the blows, it would not be difficult to detect his schemes; but since the soul is invisible, and since it is the soul that receives the wounds, we need great watchfulness so that each person may examine himself, for no one knows the things of a man except the spirit of a man that is in him. The word is indeed spoken to all and offered as a general remedy to those who need it, but it is the responsibility of each individual hearer to take what suits his condition. I do not know who is sick or who is well. Therefore I use every kind of argument and introduce remedies suited to all diseases, at one time condemning greed, then addressing luxury, and again impurity, then composing something in praise of and exhortation to charity, and each of the other virtues in turn. For I fear that when my arguments focus on any one subject, I may unknowingly be treating you for one disease while you are sick with others. So if this congregation were just one person, I would not have considered it so absolutely necessary to make my teaching varied; but since in such a crowd there are probably also many diseases, I reasonably vary my teaching, since my message will surely reach its goal when it encompasses you all. For this reason Scripture also has many forms and speaks on countless matters, because it addresses itself to human nature in general, and in such a multitude all the passions of the soul must exist, though not all are in each person. Let us then cleanse ourselves of these things and listen to the divine oracles, and with humble hearts hear what has been read to us today.

I say not this without a cause, but because I fear lest that wolf be even now standing unseen by us in the midst of the fold, and some sheep become a prey to him, being led astray from the flock and from hearkening by its own carelessness and his craft. Were the wounds sensible, or did the body receive the blows, there would be no difficulty in discerning his plots; but since the soul is invisible, and since that it is which receives the wounds, we need great watchfulness that each may prove himself; for none knows the things of a man as the spirit of a man that is in him. 1 Corinthians 2:11 The word is spoken indeed to all, and is offered as a general remedy to those who need it, but it is the business of every individual hearer to take what is suited to his complaint. I know not who are sick, I know not who are well. And therefore I use every sort of argument, and introduce remedies suited to all maladies, at one time condemning covetousness, after that touching on luxury, and again on impurity, then composing something in praise of and exhortation to charity, and each of the other virtues in their turn. For I fear lest when my arguments are employed on any one subject, I may without knowing it be treating you for one disease while you are ill of others. So that if this congregation were but one person, I should not have judged it so absolutely necessary to make my discourse varied; but since in such a multitude there are probably also many maladies, I not unreasonably diversify my teaching, since my discourse will be sure to attain its object when it is made to embrace you all. For this cause also Scripture is something multiform, and speaks on ten thousand matters, because it addresses itself to the nature of mankind in common, and in such a multitude all the passions of the soul must needs be; though all be not in each. Let us then cleanse ourselves of these, and so listen to the divine oracles, and with contrite heart hear what has been this day read to us.

And what is that? "This beginning of miracles did Jesus in Cana of Galilee." I told you the other day that there are some who say this is not the beginning. For what, says one, if "Cana of Galilee" is added? This shows that this was "the beginning" He made "in Cana." But on these points I would not venture to assert anything exactly. I have already shown that He began His miracles after His baptism and performed no miracle before it. But whether among the miracles done after His baptism this or some other was the first, it seems to me unnecessary to assert positively.

And what is that? This beginning of miracles did Jesus in Cana of Galilee. I told you the other day, that there are some who say that this is not the beginning. For what, says one, if ' Cana of Galilee ' be added? This shows that this was 'the beginning' He made 'in Cana.' But on these points I would not venture to assert anything exactly. I before have shown that He began His miracles after His Baptism, and wrought no miracle before it; but whether of the miracles done after His Baptism, this or some other was the first, it seems to me unnecessary to assert positively.

And manifested forth His glory.

And manifested forth His glory.

How? asks someone, and in what way? For only the servants, the ruler of the feast, and the bridegroom paid attention to what happened, not most of those who were there. How then did he manifest His glory? He manifested it at least on His own part, and if everyone present did not hear about the miracle at the time, they would hear about it later, for up to the present time it is celebrated and has not gone unnoticed. That not everyone knew about it on the same day is clear from what follows, for after saying that He manifested His glory, the Evangelist adds,

How? asks one, and in what way? For only the servants, the ruler of the feast, and the bridegroom, not the greater number of those present, gave heed to what was done. How then did he manifest forth His glory? He manifested it at least for His own part, and if all present hear not of the miracle at the time, they would hear of it afterwards, for unto the present time it is celebrated, and has not been unnoticed. That all did not know it on the same day is clear from what follows, for after having said that He manifested forth His glory, the Evangelist adds,

And His disciples believed on Him.

And His disciples believed on Him.

His disciples, who even before this regarded Him with wonder. Do you see that it was especially necessary to work miracles at times when people were present who had honest minds and who would carefully pay attention to what was happening? For these would believe more readily and observe the circumstances more exactly. And how could He have become known without miracles? Because His teaching and prophetic powers were sufficient to cause wonder in the souls of His hearers, so that they paid attention to what He did with a right disposition, their minds being already well disposed toward Him. And therefore in many other places the Evangelists say that He did no miracle because of the perversity of the people who lived there.

His disciples, who even before this regarded Him with wonder. Do you see that it was especially necessary to work the miracles at times when men were present of honest minds, and who would carefully give heed to what was done? For these would more readily believe, and attend more exactly to the circumstances. And how could He have become known without miracles? Because His doctrine and prophetic powers were sufficient to cause wonder in the souls of His hearers, so that they took heed to what He did with a right disposition, their minds being already well affected towards Him. And therefore in many other places the Evangelists say, that He did no miracle on account of the perversity of the men who dwelt there. Matthew 12:38; ch. 13:58, etc.

Why does He come with His mother to Capernaum? He had performed no miracle there, and the people of that city were not among those who were right-minded toward Him, but were completely corrupt. Christ made this clear when He said, And you, Capernaum, which are exalted to heaven, shall be thrust down to hell. Luke 10:15 Why then does He go there? I think it was because He intended shortly afterward to go up to Jerusalem, and He went to Capernaum at that time to avoid taking His mother and His brothers around with Him everywhere. And so, having left and stayed a little while to honor His mother, He begins His miracles again after returning to her home the one who had borne Him. Therefore the Evangelist says, After not many days,

Wherefore comes He with His mother to Capernaum? For He has done no miracle there, and the inhabitants of that city were not of those who were rightminded towards Him, but of the utterly corrupt. And this Christ declared when He said, And thou, Capernaum, which are exalted to heaven, shall be thrust down to hell. Luke 10:15 Wherefore then goes He? I think it was, because He intended a little after to go up to Jerusalem, that He then went to Capernaum, to avoid leading about everywhere with Him, His mother and His brethren. And so, having departed and tarried a little while to honor His mother, He again commences His miracles after restoring to her home her who had borne Him. Therefore the Evangelist says, After not many days,

He received baptism a few days before the Passover. But when He went up to Jerusalem, what did He do—an act full of great authority? He drove out of the Temple those merchants and money changers, along with those who sold doves, oxen, and sheep, and who spent their time there for this purpose.

He received baptism then a few days before the passover. But on going up to Jerusalem, what did He, a deed full of high authority; for He cast out of the Temple those dealers and money changers, and those who sold doves, and oxen, and sheep, and who passed their time there for this purpose.

Another Evangelist records that as He cast them out, He said, "Do not make my Father's house a den of thieves," but this one—

2. Another Evangelist writes, that as He cast them out, He said, Make not my Father's house a den of thieves, but this one,

They do not contradict each other here, but rather show that he did this a second time, and that these two expressions were not spoken on the same occasion. Instead, he acted this way once at the beginning of his ministry, and again when he had come to the very time of his Passion. Therefore, on the latter occasion, using stronger language, he spoke of it as a den of thieves, but here at the beginning of his miracles he does not do so. Instead, he uses a gentler rebuke, which makes it likely that this happened a second time.

They do not in this contradict each other, but show that he did this a second time, and that both these expressions were not used on the same occasion, but that He acted thus once at the beginning of His ministry, and again when He had come to the very time of His Passion. Therefore, (on the latter occasion,) employing more strong expressions, He spoke of it as (being made) a den of thieves, but here at the commencement of His miracles He does not so, but uses a more gentle rebuke; from which it is probable that this took place a second time.

And why, someone asks, did Christ do this and use such severity against these men—something He is nowhere else seen to do, even when insulted and reviled, and called by them 'Samaritan' and 'demoniac'? For He was not satisfied with words alone, but took a scourge and drove them out. Yes, but it was when others were receiving benefit that the Jews accused and raged against Him. When it was likely that they would have been enraged by His rebukes, they showed no such attitude toward Him, for they neither accused nor reviled Him. What do they say?

And wherefore, says one, did Christ do this same, and use such severity against these men, a thing which He is nowhere else seen to do, even when insulted and reviled, and called by them ' Samaritan ' and ' demoniac '? For He was not even satisfied with words only, but took a scourge, and so cast them out. Yes, but it was when others were receiving benefit, that the Jews accused and raged against Him; when it was probable that they would have been made savage by His rebukes, they showed no such disposition towards Him, for they neither accused nor reviled Him. What say they?

Do you see their extreme wickedness, and how the good things done for others angered them more than rebukes?

Do you see their excessive malice, and how the benefits done to others incensed them more (than reproofs)?

At one time, He said the Temple was made by them a den of thieves, showing that what they sold was obtained by theft, robbery, and greed, and that they were rich through other people's misfortunes. At another time, He called it a house of merchandise, pointing to their shameless trading. But why did He do this? Since He was about to heal on the Sabbath day and do many other things they considered violations of the Law, He wanted to prevent them from thinking He was doing this as if He were some rival God opposing His Father. He took this opportunity to correct any such suspicion they might have. Someone who showed so much zeal for the House was not likely to oppose the One who was Lord of the House and who was worshipped in it. The earlier years of His life, during which He lived according to the Law, were certainly sufficient to demonstrate His reverence for the Lawgiver and to show He did not come to give contrary laws. However, since those years were likely forgotten over time—not being known to everyone because He was raised in a poor and humble home—He later does this in front of everyone (for many were present because the feast was near), and at great risk. He did not merely cast them out, but also overturned the tables and poured out the money, making them understand that someone who threw Himself into danger for the good order of the House could never despise His Master. If He had acted from hypocrisy, He would only have advised them. But placing Himself in danger was very bold. For it was no small thing to expose Himself to the anger of so many merchants, to provoke against Himself a brutal mob of petty dealers by His rebukes and His actions—this was not the behavior of a pretender, but of someone willing to suffer everything for the order of the House.

At one time then He said, that the Temple was made by them a den of thieves, showing that what they sold was gotten by theft, and rapine, and covetousness, and that they were rich through other men's calamities; at another, a house of merchandise, pointing to their shameless traffickings. But wherefore did He this? Since he was about to heal on the Sabbath day, and to do many such things which were thought by them transgressions of the Law, in order that He might not seem to do this as though He had come to be some rival God and opponent of His Father, He takes occasion hence to correct any such suspicion of theirs. For One who had exhibited so much zeal for the House was not likely to oppose Him who was Lord of the House, and who was worshipped in it. No doubt even the former years during which He lived according to the Law, were sufficient to show His reverence for the Legislator, and that He came not to give contrary laws; yet since it was likely that those years were forgotten through lapse of time, as not having been known to all because He was brought up in a poor and mean dwelling, He afterwards does this in the presence of all, (for many were present because the feast was near at hand,) and at great risk. For he did not merely cast them out, but also overturned the tables, and poured out the money, giving them by this to understand, that He who threw Himself into danger for the good order of the House could never despise his Master. Had He acted as He did from hypocrisy, He should only have advised them; but to place Himself in danger was very daring. For it was no light thing to offer Himself to the anger of so many market-folk, to excite against Himself a most brutal mob of petty dealers by His reproaches and His blows, this was not the action of a pretender, but of one choosing to suffer everything for the order of the House.

And so He shows His agreement with the Father not only by His actions, but by His words. He doesn't say "the Holy House" but "My Father's House." Notice that He even calls Him Father, and they are not angry. They thought He was speaking in a general way. But when He continued and spoke more plainly, putting before them the idea of His equality, then they became angry.

And therefore not by His actions only, but by His words, He shows his agreement with the Father; for He says not the Holy House, but My Father's House. See, He even calls Him, Father, and they are not angry; they thought He spoke in a general way: but when He went on and spoke more plainly, so as to set before them the idea of His Equality, then they become angry.

And what do they say? What sign do you show us, since you do these things? How utterly mad they are! Did they need a sign before they could stop their evil actions and free God's house from such dishonor? And wasn't it the greatest sign of His excellence that He had such zeal for that house? In fact, the well-disposed were identified by this very thing, for it says that His disciples

And what say they? What sign showest Thou unto us, seeing that You do these things? Alas for their utter madness! Was there need of a sign before they could cease their evil doings, and free the house of God from such dishonor? And was it not the greatest sign of His Excellence that He had gotten such zeal for that House? In fact, the well-disposed were distinguished by this very thing, for They, His disciples, it says,

But the Jews did not remember the Prophecy, and said, What sign do you show us? They were both grieving that their shameful trading had been stopped, and hoping by these means to stop Him, and also wanting to challenge Him to perform a miracle and to find fault with what He was doing. Therefore He will not give them a sign. Earlier, when they came and asked Him, He gave them the same answer: A wicked and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah. Only that time the answer was clear, but now it is more ambiguous. He does this because of their extreme insensibility. For He who gave them signs before they even asked would never have turned away from them when they did ask, unless He had seen that their minds were wicked and false, and their intention treacherous. Consider how full of wickedness the question itself was from the start. When they should have applauded Him for His earnestness and zeal, when they should have been amazed that He cared so greatly for the House, they reproach Him, saying that it was lawful to trade, and unlawful for anyone to stop their trading unless he could show them a sign. What does Christ say?

But the Jews did not remember the Prophecy, and said, What sign showest Thou unto us? Psalm 69:9, both grieving that their shameful traffic was cut off, and expecting by these means to stop Him, and also desiring to challenge Him to a miracle, and to find fault with what He was doing. Wherefore He will not give them a sign; and before, when they came and asked Him, He made them the same answer, A wicked and adulterous generation seeks after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. Matthew 16:4 Only then the answer was clear, now it is more ambiguous. This He does on account of their extreme insensibility; for He who prevented them without their asking, and gave them signs, would never when they asked have turned away from them, had He not seen that their minds were wicked and false, and their intention treacherous. Think how full of wickedness the question itself was at the outset. When they ought to have applauded Him for His earnestness and zeal, when they ought to have been astonished that He cared so greatly for the House, they reproach Him, saying, that it was lawful to traffic, and unlawful for any to stop their traffic, except he should show them a sign. What says Christ?

Many such sayings He utters that were not intelligible to His immediate hearers, but would be so to those who came after. And why does He do this? So that when the fulfillment of His prediction had come to pass, He might be seen to have foreknown from the beginning what would follow; which was indeed the case with this prophecy. For, says the Evangelist,

Many such sayings He utters which were not intelligible to His immediate hearers, but which were to be so to those that should come after. And wherefore does He this? In order that when the accomplishment of His prediction should have come to pass, He might be seen to have foreknown from the beginning what was to follow; which indeed was the case with this prophecy. For, says the Evangelist,

But at the time when this was spoken, the Jews were confused about what it might mean and tried to figure it out, saying,

But at the time when this was spoken, the Jews were perplexed as to what it might mean, and cast about to discover, saying,

Forty-six years, they said, referring to the later building, since the former one was completed in twenty years' time. Ezra 6:15

Forty and six years, they said, referring to the latter building, for the former was finished in twenty years' time. Ezra 6:15

Why then did He not clear up the difficulty and say, "I am not speaking of that Temple, but of My flesh"? Why does the Evangelist, writing the Gospel at a later time, explain the saying, while Jesus remained silent at that moment? Why did He keep silent? Because they would not have accepted His word. For if not even the disciples were able to understand the saying, much less could the crowds. The Evangelist says, "When He was risen from the dead, then they remembered, and believed the Scripture and His word." There were two things that prevented them from understanding at the time: first, the fact of the Resurrection; second, the greater question of whether He was God dwelling within. He spoke obscurely about both of these things when He said, "Destroy this Temple, and I will raise it up in three days." And this Saint Paul declares to be no small proof of His Godhead, when he writes, "Declared to be the Son of God with power, according to the Spirit of holiness, by the Resurrection from the dead."

3. Wherefore then did He not resolve the difficulty and say, I speak not of that Temple, but of My flesh? Why does the Evangelist, writing the Gospel at a later period, interpret the saying, and Jesus keep silence at the time? Why did He so keep silence? Because they would not have received His word; for if not even the disciples were able to understand the saying, much less were the multitudes. When, says the Evangelist, He was risen from the dead, then they remembered, and believed the Scripture and His word. There were two things that hindered them for the time, one the fact of the Resurrection, the other, the greater question whether He was God that dwelt within; of both which things He spoke darkly when He said, Destroy this Temple, and I will rear it up in three days. And this St. Paul declares to be no small proof of His Godhead, when he writes, Declared to be the Son of God with power, according to the Spirit of holiness, by the Resurrection from the dead. Romans 1:4

But why does He give this as a sign in all these places—there, here, and everywhere? At one time He says, "When you have lifted up the Son of Man, then you shall know that I Am" (John 8:28). At another time He says, "There shall no sign be given you but the sign of the prophet Jonah" (Matthew 12:39). And again in this place He says, "In three days I will raise it up." Why does He do this? Because what especially showed that He was not a mere man was His ability to set up a trophy of victory over death, to so quickly abolish death's long-lasting tyranny, and to conclude that difficult war. This is why He says, "Then you shall know." Then. When? When after My Resurrection I draw the whole world to Me, then you shall know that I did these things as God and the Very Son of God, avenging the insult offered to My Father.

But why does He both there, and here, and everywhere, give this for a sign, at one time saying, When you have lifted up the Son of Man, then you shall know that I Am John 8:28; at another, There shall no sign be given you but the sign of the prophet Jonas Matthew 12:39; and again in this place, In three days I will raise it up? Because what especially showed that He was not a mere man, was His being able to set up a trophy of victory over death, and so quickly to abolish His long enduring tyranny, and conclude that difficult war. Wherefore He says, Then you shall know. Then. When? When after My Resurrection I shall draw (all) the world to Me, then you shall know that I did these things as God, and Very Son of God, avenging the insult offered to My Father.

Why then, instead of saying, "What need is there of signs to check evil deeds?" did He promise that He would give them a sign? Because doing so would have provoked them even more; but this way He rather astonished them. Still they made no answer to this, for He seemed to them to be saying something incredible, so that they did not even stay to question Him about it, but passed it by as impossible. Yet had they been wise, though it seemed incredible to them at the time, still when He performed His many miracles they would then have come and questioned Him, would then have begged that the difficulty might be explained to them; but because they were foolish, they paid no attention at all to part of what was said, and part they heard with an evil attitude. And therefore Christ spoke to them in an enigmatical way.

Why then, instead of saying, 'What need is there of signs to check evil deeds?' did He promise that He would give them a sign? Because by so doing He would have the more exasperated them; but in this way He rather astonished them. Still they made no answer to this, for He seemed to them to say what was incredible, so that they did not stay even to question Him upon it, but passed it by as impossible. Yet had they been wise, though it seemed to them at the time incredible, still when He wrought His many miracles they would then have come and questioned Him, would then have intreated that the difficulty might be resolved to them; but because they were foolish, they gave no heed at all to part of what was said, and part they heard with evil frame of mind. And therefore Christ spoke to them in an enigmatical way.

The question still remains: How was it that the disciples did not know that He must rise from the dead? It was because they had not yet been given the gift of the Spirit. Therefore, though they constantly heard His teachings about the Resurrection, they did not understand them but debated among themselves what this might mean. For the claim that someone could raise himself, and would raise himself in such a way, was very strange and paradoxical. That is why Peter was rebuked when, knowing nothing about the Resurrection, he said, "Be it far from You." And Christ did not reveal it clearly to them before the event, so that they would not be offended from the very beginning, being led to distrust His words because of how unlikely the thing seemed, and because they did not yet clearly know Him or who He was. For no one could help believing what was proclaimed aloud by facts, while some would probably disbelieve what was told to them in words alone. Therefore He at first allowed the meaning of His words to remain concealed. But when He had verified His sayings through their experience, He afterward gave them understanding of His words and such gifts of the Spirit that they received them all at once. "He," says Jesus, "shall bring all things to your remembrance." For those who in a single night cast off all respect for Him and fled from Him and denied that they even knew Him would scarcely have remembered what He had done and said during the whole time, unless they had received much grace of the Spirit.

The question still remains, How was it that the disciples did not know that He must rise from the dead? It was, because they had not been vouchsafed the gift of the Spirit; and therefore, though they constantly heard His discourses concerning the Resurrection, they understood them not, but reasoned with themselves what this might be. For very strange and paradoxical was the assertion that one could raise himself, and would raise himself in such wise. And so Peter was rebuked, when, knowing nothing about the Resurrection, he said, Be it far from You. Matthew 16:22 And Christ did not reveal it clearly to them before the event, that they might not be offended at the very outset, being led to distrust His words on account of the great improbability of the thing, and because they did not yet clearly know Him, who He was. For no one could help believing what was proclaimed aloud by facts, while some would probably disbelieve what was told to them in words. Therefore He at first allowed the meaning of His words to be concealed; but when by their experience He had verified His sayings, He after that gave them understanding of His words, and such gifts of the Spirit that they received them all at once. He, says Jesus, shall bring all things to your remembrance. John 14:26 For they who in a single night cast off all respect for Him, and fled from and denied that they even knew Him, would scarcely have remembered what He had done and said during the whole time, unless they had enjoyed much grace of the Spirit.

But someone asks, if they were going to hear from the Spirit, why did they need to accompany Christ when they would not remember His words? The answer is that the Spirit did not teach them new things, but brought back to their memory what Christ had already told them. And it adds greatly to the glory of Christ that they were referred back to the words He had spoken to them. At first, then, it was by God's gift that the grace of the Spirit came upon them so abundantly and fully. But after that, it was through their own virtue that they retained the Gift. For they displayed a brilliant life, great wisdom, and much labor. They despised this present life, thought nothing of earthly things, and were above them all. Like an eagle soaring on light wings, they reached up to heaven itself through their works, and by these works possessed the ineffable grace of the Spirit.

But, says one, if they were to hear from the Spirit, why needed they to accompany Christ when they would not retain His words? Be cause the Spirit taught them not, but called to their mind what Christ had said before; and it contributes not a little to the glory of Christ, that they were referred to the remembrance of the words He had spoken to them. At the first then it was of the gift of God that the grace of the Spirit lighted upon them so largely and abundantly; but after that, it was of their own virtue that they retained the Gift. For they displayed a shining life, and much wisdom, and great labors, and despised this present life, and thought nothing of earthly things, but were above them all; and like a sort of light-winged eagle, soaring high by their works; reached to heaven itself, and by these possessed the unspeakable grace of the Spirit.

Let us then imitate them and not let our lamps go out, but keep them burning brightly through alms-giving, for this is how the light of this fire is preserved. Let us gather the oil into our vessels while we are here, because we cannot purchase it when we have departed to that other place, nor can we obtain it anywhere else except from the hands of the poor. Let us therefore gather it from there very abundantly, if we truly desire to enter in with the Bridegroom. But if we do not do this, we must remain outside the bridechamber, for it is impossible, it is impossible, even if we perform ten thousand other good deeds, to enter the gates of the Kingdom without alms-giving. Let us then demonstrate this very abundantly, so that we may enjoy those ineffable blessings; and may it come to pass that we all attain them, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, forever and ever. Amen.

Let us then imitate them, and not quench our lamps, but keep them bright by alms-doing, for so is the light of this fire preserved. Let us collect the oil into our vessels while we are here, for we cannot buy it when we have departed to that other place, nor can we procure it elsewhere, save only at the hands of the poor. Let us therefore collect it thence very abundantly, if, at least, we desire to enter in with the Bridegroom. But if we do not this, we must remain without the bridechamber, for it is impossible, it is impossible, though we perform ten thousand other good deeds, to enter the portals of the Kingdom without alms-doing. Let us then show forth this very abundantly, that we may enjoy those ineffable blessings; which may it come to pass that we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

In preaching the word there is some labor involved, and Paul makes this clear when he says, "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine" (1 Timothy 5:17). Yet it is in your power to make this labor light or heavy. If you reject our words, or if without actually rejecting them you do not demonstrate them in your actions, our labor will be heavy, because we work uselessly and in vain. But if you pay attention to them and give proof of it by your actions, we will not even feel the labor, because the fruit produced by our work will not allow the greatness of that labor to be apparent. So if you want to stir up our enthusiasm and not extinguish or weaken it, show us, I beg you, your fruit, so that we may see the fields waving with grain. Supported by hopes of an abundant harvest and calculating your riches, we will not be lazy in carrying on this good work.

1. In preaching the word there is some toil, and this Paul declares when he says, Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. 1 Timothy 5:17 Yet it is in your power to make this labor light or heavy; for if you reject our words, or if without actually rejecting them you do not show them forth in your works, our toil will be heavy, because we labor uselessly and in vain: while if you heed them and give proof of it by your works, we shall not even feel the toil, because the fruit produced by our labor will not suffer the greatness of that labor to appear. So that if you would rouse our zeal, and not quench or weaken it, show us, I beseech you, your fruit, that we may behold the fields waving with grain, and being supported by hopes of an abundant crop, and reckoning up your riches, may not be slothful in carrying on this good traffic.

It is no small question that is set before us today. For first, when the mother of Jesus says, "They have no wine," Christ replies, "Woman, what have I to do with you? My hour is not yet come." And then, having spoken this way, He did what His mother had asked. This action needs investigation no less than the words themselves. Let us then, after calling upon Him who worked the miracle, proceed to the explanation.

It is no slight question which is proposed to us also today. For first, when the mother of Jesus says, They have no wine, Christ replies, Woman, what have I to do with you? Mine, hour is not yet come. And then, having thus spoken, He did as His mother had said; an action which needs enquiry no less than the words. Let us then, after calling upon Him who wrought the miracle, proceed to the explanation.

The words are not used only in this passage, but in others as well. The same Evangelist says, "They could not lay hands on Him, because His hour was not yet come" (John 8:20), and again, "No man laid hands on Him, because His hour was not yet come" (John 7:30), and again, "The hour has come, glorify Your Son" (John 17:1). What then do these words mean? I have gathered more examples so that I may give one explanation for all of them. And what is that explanation? Christ did not say "Mine hour is not yet come" because He was subject to the necessity of seasons or bound to observe a particular hour. How could He be, since He is the Maker of seasons and Creator of times and ages? What then did He mean? He wants to show this: that He does all things at their proper time, not doing everything at once, because a kind of confusion and disorder would result if, instead of doing all things in their proper seasons, He mixed everything together—His Birth, His Resurrection, and His coming to Judgment. Consider this: creation had to happen, yet not all at once. Man and woman had to be created, yet not even these at the same time. Humanity had to be condemned to death, and there had to be a resurrection, yet the interval between the two had to be great. The law had to be given, but not grace along with it—each was to be given at its proper time. Now Christ was not subject to the necessity of seasons, but rather established their order, since He is their Creator. Therefore He says in this passage, "Mine hour is not yet come." And His meaning is that He was not yet known to the many, nor did He even have His full company of disciples yet. Andrew followed Him, and then Philip, but no one else. And moreover, none of these—not even His mother or His brothers—knew Him as they should have, for after His many miracles, the Evangelist says of His brothers, "For neither did His brethren believe in Him" (John 7:5). And those at the wedding did not know Him either, for in their need they certainly would have come to Him and asked Him. Therefore He says, "Mine hour is not yet come"—that is, I am not yet known to the group, and they are not even aware that the wine has run out. Let them first become aware of this. I should not have been told about it by you. You are My mother, and this makes the miracle suspicious. Those who needed the wine should have come and asked Me—not that I need this, but so that they might accept the miracle with full conviction. For someone who knows he is in need is very grateful when he receives help, but someone who does not sense his need will never have a clear and full appreciation of the benefit.

The words are not used in this place only, but in others also; for the same Evangelist says, They could not lay hands on Him, because His hour was not yet come John 8:20; and again, No man laid hands on Him, because His hour was not yet come John 7:30; and again, The hour has come, glorify Your Son. John 17:1 What then do the words mean? I have brought together more instances, that I may give one explanation of all. And what is that explanation? Christ did not say, Mine hour is not yet come, as being subject to the necessity of seasons, or the observance of an hour; how can He be so, who is Maker of seasons, and Creator of the times and the ages? To what else then did He allude? He desires to show this; that He works all things at their convenient season, not doing all at once; because a kind of confusion and disorder would have ensued, if, instead of working all at their proper seasons, He had mixed all together, His Birth, His Resurrection, and His coming to Judgment. Observe this; creation was to be, yet not all at once; man and woman were to be created, yet not even these together; mankind were to be condemned to death, and there was to be a resurrection, yet the interval between the two was to be great; the law was to be given, but not grace with it, each was to be dispensed at its proper time. Now Christ was not subject to the necessity of seasons, but rather settled their order, since He is their Creator; and therefore He says in this place, Mine hour is not yet come. And His meaning is, that as yet He was not manifest to the many, nor had He even His whole company of disciples; Andrew followed Him, and next to him Philip, but no one else. And moreover, none of these, not even His mother nor His brethren, knew Him as they ought; for after His many miracles, the Evangelist says of His brethren, For neither did His brethren believe in Him. John 7:5 And those at the wedding did not know Him either, for in their need they would certainly have come to and entreated Him. Therefore He says, Mine hour is not yet come; that is, I am not yet known to the company, nor are they even aware that the wine has failed; let them first be sensible of this. I ought not to have been told it from you; you are My mother, and renderest the miracle suspicious. They who wanted the wine should have come and besought Me, not that I need this, but that they might with an entire assent accept the miracle. For one who knows that he is in need, is very grateful when he obtains assistance; but one who has not a sense of his need, will never have a plain and clear sense of the benefit.

Why then, after He had said "My hour is not yet come" and refused her, did He do what His mother wanted? The main reason was so that those who opposed Him and thought He was subject to the hour might have sufficient proof that He was subject to no hour. For if He had been subject to it, how could He have done what He did before the proper hour had come? Secondly, He did it to honor His mother, so that He would not seem to completely contradict and embarrass her in front of so many people. And also, so that He would not be thought to lack power, since she brought the servants to Him.

Why then after He had said, Mine hour is not yet come, and given her a denial, did He what His mother desired? Chiefly it was, that they who opposed Him, and thought that He was subject to the hour, might have sufficient proof that He was subject to no hour; for had He been so, how could He, before the proper hour had come, have done what He did? And in the next place, He did it to honor His mother, that He might not seem entirely to contradict and shame her that bare Him in the presence of so many; and also, that He might not be thought to want power, for she brought the servants to Him.

Besides, even when He said to the Canaanite woman, "It is not right to take the children's bread and give it to dogs" (Matthew 15:26), He still gave the bread because of her persistence. And though after His first response He said, "I am not sent except to the lost sheep of the house of Israel," yet even after saying this, He healed the woman's daughter. From this we learn that although we may be unworthy, we often make ourselves worthy to receive through persistence. And for this reason His mother stayed nearby and openly brought the servants to Him, so that the request might be made by a larger number of people. And therefore she added,

Besides, even while saying to the Canaanitish woman, It is not meet to take the children's bread, and to give it unto dogs Matthew 15:26, He still gave the bread, as considering her perseverance; and though after his first reply, He said, I am not sent save unto the lost sheep of the house of Israel, yet even after saying this, He healed the woman's daughter. Hence we learn, that although we be unworthy, we often by perseverance make ourselves worthy to receive. And for this reason His mother remained by, and openly brought to Him the servants, that the request might be made by a greater number; and therefore she added,

She knew that His refusal came not from lack of power, but from humility, and so that He would not appear to rush to the miracle without reason. For this reason, she brought the servants.

For she knew that His refusal proceeded not from want of power, but from humility, and that He might not seem without cause to hurry to the miracle; and therefore she brought the servants.

The Evangelist says "after the manner of the purifying of the Jews" for a reason: so that none of the unbelievers might suspect that wine dregs had been left in the vessels and that water had been poured on them and mixed with them to make a very weak wine. Therefore he says "after the manner of the purifying of the Jews" to show that those vessels were never containers for wine. Because Palestine is a country with little water, and streams and springs were not found everywhere, people always used to fill water jars with water so that they would not have to rush to the rivers if they were defiled at any time, but could have the means of purification readily available.

It is not without a reason that the Evangelist says, After the manner of the purifying of the Jews, but in order that none of the unbelievers might suspect that lees having been left in the vessels, and water having been poured upon and mixed with them, a very weak wine had been made. Therefore he says, after the manner of the purifying of the Jews, to show that those vessels were never receptacles for wine. For because Palestine is a country with but little water, and brooks and fountains were not everywhere to be found, they always used to fill waterpots with water, so that they might not have to hasten to the rivers if at any time they were defiled, but might have the means of purification at hand.

Why didn't he perform the miracle before they filled the vessels, which would have been far more marvelous? For it is one thing to change existing matter into something of a different quality, and another to create matter out of nothing. The latter would indeed have been more wonderful, but it would not have seemed as believable to most people. And therefore he often deliberately reduces the greatness of his miracles so that they may be more readily accepted.

And why was it, that He did not the miracle before they filled them, which would have been more marvelous by far? For it is one thing to change given matter to a different quality, and another to create matter out of nothing. The latter would indeed have been more wonderful, but would not have seemed so credible to the many. And therefore He often purposely lessens the greatness of His miracles, that it may be the more readily received.

But why, someone asks, didn't He produce the water Himself, which He later turned into wine, instead of telling the servants to bring it? For the same reason we mentioned, and also so that He might have witnesses—those who drew the water—to testify that what happened was no illusion. If anyone had been inclined to be shameless about it, those who served could have said to them, "We drew the water, we filled the vessels." And besides what we've already mentioned, He was also refuting doctrines that arise against the Church. For since there are some who say that the Creator of the world is someone else, and that the things we see are not His works but the works of some other opposing god, He does most of His miracles using matter that is already present in order to silence these people's foolishness. If the creator of these things were opposed to Him, He would not have used what belonged to another to demonstrate His own power. But now, to show that it is He who transforms water in the grapevines and who converts the rain into wine as it passes through the root, He accomplished instantly at the wedding what takes a long time to happen in the plant. When they had filled the waterpots, He said,

But why, says one, did not He Himself produce the water which He afterwards showed to be wine, instead of bidding the servants bring it? For the very same reason; and also, that He might have those who drew it out to witness that what had been effected was no delusion since if any had been inclined to be shameless, those who ministered might have said to them, We drew the water, we filled the vessels. And besides what we have mentioned, He thus overthrows those doctrines which spring up against the Church. For since there are some who say that the Creator of the world is another, and that the things which are seen are not His works, but those of a certain other opposing god, to curb these men's madness He does most of His miracles on matter found at hand. Because, had the creator of these been opposed to Him, He would not have used what was another's to set forth His own power. But now to show that it is He who transmutes water in the vine plants, and who converts the rain by its passage through the root into wine, He effected that in a moment at the wedding which in the plant is long in doing. When they had filled the waterpots, He said,

Here again some people mock, saying this was a gathering of drunk men, the judgment of those tasting was impaired and unable to detect what was made or to decide on what was done, so they did not know whether what was made was water or wine: for the fact that they were drunk, they claim, the ruler himself has shown by what he said. Now this is utterly ridiculous, yet even this suspicion the Evangelist has removed. For he does not say that the guests gave their opinion on the matter, but the ruler of the feast, who was sober and had not yet tasted anything. For obviously you know that those who are entrusted with managing such banquets are the most sober, since they have this one job, to arrange everything in order and with proper regulation; and therefore the Lord called such a man's sober judgment to testify to what was done. For He did not say, Pour it out to those sitting at the meal, but, Take it to the governor of the feast.

Here again some mock, saying, this was an assembly of drunken men, the sense of the judges was spoilt, and not able to taste what was made, or to decide on what was done, so that they did not know whether what was made was water or wine: for that they were drunk, it is alleged, the ruler himself has shown by what he said. Now this is most ridiculous, yet even this suspicion the Evangelist has removed. For he does not say that the guests gave their opinion on the matter, but the ruler of the feast, who was sober, and had not as yet tasted anything. For of course you are aware, that those who are entrusted with the management of such banquets are the most sober, as having this one business, to dispose all things in order and regularity; and therefore the Lord called such a man's sober senses to testify to what was done. For He did not say, Pour forth to them that sit at meat, but, Bear unto the governor of the feast.

And when the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants knew,) the governor of the feast called the bridegroom. And why did he not call the servants? For that way the miracle would have been revealed. Because Jesus had not Himself revealed what had been done, but wanted the power of His miracles to become known gently, little by little. And suppose it had been mentioned at that time—the servants who reported it would never have been believed, but would have been thought crazy to give such testimony about someone who at that time seemed to most people to be merely a man. And although they knew the certainty of the thing by experience (for they were not likely to disbelieve their own hands), they were still not able to convince others. And so He did not reveal it to everyone, but only to the one who was best able to understand what was done, reserving clearer knowledge of it for a later time. For after other miracles were shown, this one too would be believable. When He was about to heal the nobleman's son, the Evangelist has shown that it had already become more clearly known, for it was mainly because the nobleman had learned about the miracle that he called upon Him. John shows this in passing when he says, Jesus came into Cana of Galilee, where He made the water wine. John 4:46 And not just wine, but the best.

And when the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants knew,) the governor of the feast called the bridegroom. And why did he not call the servants? For so the miracle would have been revealed. Because Jesus had not Himself revealed what had been done, but desired that the power of His miracles should be known gently, little by little. And suppose that it had then been mentioned, the servants who related it would never have been believed, but would have been thought mad to bear such testimony to one who at that time seemed to the many a mere man; and although they knew the certainty of the thing by experience, (for they were not likely to disbelieve their own hands,) yet they were not sufficient to convince others. And so He did not reveal it to all, but to him who was best able to understand what was done, reserving the clearer knowledge of it for a future time; since after the manifestation of other miracles this also would be credible. Thus when he was about to heal the nobleman's son, the Evangelist has shown that it had already become more clearly known; for it was chiefly because the nobleman had become acquainted with the miracle that he called upon Him, as John incidentally shows when he says, Jesus came into Cana of Galilee, where He made the water wine. John 4:46 And not wine simply, but the best.

For this is what Christ's miraculous works are like: they are far more perfect and superior to the processes of nature. This can also be seen in other cases. When He restored any diseased part of the body, He made it better than the healthy parts.

3. For such are the miraculous works of Christ, they are far more perfect and better than the operations of nature. This is seen also in other instances; when He restored any infirm member of the body, He made it better than the sound.

That it was wine, and the best of wine, that had been made is testified to not only by the servants but also by the bridegroom and the ruler of the feast. That it was made by Christ is testified to by those who drew the water. So even though the miracle was not revealed at that moment, it could not ultimately remain hidden, since He had provided so many compelling testimonies for the future. That He had made the water into wine was witnessed by the servants; that the wine which had been made was good was witnessed by the ruler of the feast and the bridegroom.

That it was wine then, and the best of wine, that had been made, not the servants only, but the bridegroom and the ruler of the feast would testify; and that it was made by Christ, those who drew the water; so that although the miracle were not then revealed, yet it could not in the end be passed in silence, so many and constraining testimonies had He provided for the future. That He had made the water wine, He had the servants for witnesses; that the wine was good that had been made, the ruler of the feast and the bridegroom.

It might be expected that the bridegroom would reply to this, the ruler's speech, and say something, but the Evangelist, hurrying on to more urgent matters, has only touched on this miracle and moved forward. For what we needed to learn was that Christ made the water wine, and that it was good wine; but what the bridegroom said to the governor he did not think it necessary to include. And many miracles, at first somewhat unclear, have in the course of time become clearer when reported more precisely by those who knew them from the beginning.

It might be expected that the bridegroom would reply to this, (the ruler's speech,) and say something, but the Evangelist, hastening to more pressing matters, has only touched upon this miracle, and passed on. For what we needed to learn was, that Christ made the water wine, and that good wine; but what the bridegroom said to the governor he did not think it necessary to add. And many miracles, at first somewhat obscure, have in process of time become more plain, when reported more exactly by those who knew them from the beginning.

At that time, Jesus made water into wine, and both then and now He continues to change our weak and unstable wills. There are indeed people who are no different from water—so cold, weak, and unsettled. But let us bring those with such a disposition to the Lord, so He may change their will to the quality of wine, so they will no longer be watery but have substance and be the cause of gladness in themselves and others. But who are these cold ones? They are those who focus their minds on the fleeting things of this present life, who do not despise this world's luxury, who love glory and power. All these things are like flowing waters, never stable, but always rushing violently downward. The person who is rich today is poor tomorrow. The one who appears one day with a herald, belt, chariot, and numerous attendants is often by the next day living in a prison, having unwillingly given up all that display to make room for another. Again, the gluttonous and self-indulgent person, when he has stuffed himself full, cannot retain even for a single day the supply provided by his delicacies. When that is used up, he must put in more to renew it, being no different from a rushing stream. Just as in a stream, when the first body of water passes by, others follow in turn, so in gluttony, when one meal is finished, we immediately need another. This is the nature and condition of earthly things—never to be stable, but always flowing and rushing past. But with luxury, it is not merely the flowing and passing by, but many other things that trouble us. By the violence of its course it wears away the body's strength and strips the soul of its courage, and the strongest river currents do not erode their banks and make them collapse as easily as luxury and self-indulgence sweep away all the defenses of our health. If you enter a physician's house and ask him, you will find that nearly all the causes of diseases arise from this. Frugality and a plain diet are the mother of health, and this is why physicians have named it so. They have called not being satisfied "health" (because not being satisfied with food is health), and they have spoken of a sparing diet as the mother of health. Now if the condition of want is the mother of health, it is clear that fullness is the mother of sickness and weakness, and produces illnesses that are beyond even physicians' skill. Gout in the feet, apoplexy, dimness of sight, pains in the hands, tremors, paralytic attacks, jaundice, lingering and inflammatory fevers, and many more diseases than these (for we do not have time to list them all) are the natural offspring not of abstinence and moderate diet, but of gluttony and overeating. And if you look at the diseases of the soul that arise from them, you will see that covetousness, laziness, depression, dullness, impurity, and all kinds of foolishness have their origin here. After such feasts the souls of the self-indulgent become no better than donkeys, being torn apart by such wild beasts as these passions. Should I also describe how many pains and displeasures those who serve luxury experience? I could not list them all, but I will make the whole matter clear by a single main point. At a table such as I am describing—that is, a lavish one—people never eat with pleasure, for abstinence is the mother of pleasure as well as health, while overeating is the source and root not only of diseases but of displeasure. Where there is satiety there cannot be desire, and where there is no desire, how can there be pleasure? Therefore we would find that the poor are not only wiser and healthier than the rich, but also enjoy a greater degree of pleasure. When we reflect on this, let us flee drunkenness and luxury—not only that of the table, but all other luxury found in the things of this life. Let us take in exchange for it the pleasure arising from spiritual things and, as the Prophet says, delight ourselves in the Lord: "Delight yourself in the Lord, and He shall give you the desires of your heart" (Psalm 37:4). In this way we may enjoy the good things both here and in the world 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, forever and ever. Amen.

At that time, then, Jesus made of water wine, and both then and now He ceases not to change our weak and unstable wills. For there are, yes, there are men who in nothing differ from water, so cold, and weak, and unsettled. But let us bring those of such disposition to the Lord, that He may change their will to the quality of wine, so that they be no longer washy, but have body, and be the cause of gladness in themselves and others. But who can these cold ones be? They are those who give their minds to the fleeting things of this present life, who despise not this world's luxury, who are lovers of glory and dominion: for all these things are flowing waters, never stable, but ever rushing violently down the steep. The rich today is poor tomorrow, he who one day appears with herald, and girdle, and chariot, and numerous attendants, is often on the next the inhabitant of a dungeon, having unwillingly quitted all that show to make room for another. Again, the gluttonous and dissipated man, when he has filled himself to bursting, cannot retain even for a single day the supply conveyed by his delicacies, but when that is dispersed, in order to renew it he is obliged to put in more, differing in nothing from a torrent. For as in the torrent when the first body of water is gone, others in turn succeed; so in gluttony, when one repast is removed, we again require another. And such is the nature and the lot of earthly things, never to be stable, but to be always pouring and hurrying by; but in the case of luxury, it is not merely the flowing and hastening by; but many other things that trouble us. By the violence of its course it wears away the strength of the body, and strips the soul of its manliness, and the strongest currents of rivers do not so easily eat away their banks and make them sink down, as do luxury and wantonness sweep away all the bulwarks of our health; and if you enter a physician's house and ask him, you will find that almost all the causes of diseases arise from this. For frugality and a plain table is the mother of health, and therefore physicians have thus named it; for they have called the not being satisfied health, (because not to be satisfied with food is health,) and they have spoken of sparing diet as the mother of health. Now if the condition of want is the mother of health, it is clear that fullness is the mother of sickness and debility, and produces attacks which are beyond the skill even of physicians. For gout in the feet, apoplexy, dimness of sight, pains in the hands, tremors, paralytic attacks, jaundice, lingering and inflammatory fevers, and other diseases many more than these, (for we have not time to go over them all,) are the natural offspring, not of abstinence and moderate diet, but of gluttony and repletion. And if you will look to the diseases of the soul that arise from them, you will see that feelings of coveting, sloth, melancholy, dullness, impurity, and folly of all kinds, have their origin here. For after such banquets the souls of the luxurious become no better than asses, being torn to pieces by such wild beasts as these ( passions). Shall I say also how many pains and displeasures they have who wait upon luxury? I could not enumerate them all, but by a single principal point I will make the whole clear. At a table such as I speak of, that is, a sumptuous one, men never eat with pleasure; for abstinence is the mother of pleasure as well as health, while repletion is the source and root not only of diseases, but of displeasure. For where there is satiety there desire cannot be, and where there is no desire, how can there be pleasure? And therefore we should find that the poor are not only of better understanding and healthier than the rich, but also that they enjoy a greater degree of pleasure. Let us, when we reflect on this, flee drunkenness and luxury, not that of the table alone, but all other which is found in the things of this life, and let us take in exchange for it the pleasure arising from spiritual things, and, as the Prophet says, delight ourselves in the Lord; Delight yourself in the Lord, and He shall give you the desires of your heart Psalm 37:4; that so that we may enjoy the good things both here and hereafter, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, world without end. Amen.

Beloved, we need great care and constant attention to be able to examine the depth of the Divine Scriptures. For it is not possible to discover their meaning carelessly or while we are spiritually asleep, but close investigation is needed, and earnest prayer is needed, so that we may be enabled to see even a little way into the secrets of the divine oracles. Today, for example, no trivial question is set before us, but one that requires much zeal and investigation. For when Nathanael said, "You are the Son of God," Christ replies, "Because I said to you, I saw you under the fig-tree, do you believe? You shall see greater things than these."

1. Beloved, we need much care, much watchfulness, to be able to look into the depth of the Divine Scriptures. For it is not possible to discover their meaning in a careless way, or while we are asleep, but there needs close search, and there needs earnest prayer, that we may be enabled to see some little way into the secrets of the divine oracles. Today, for instance, here is no trifling question proposed to us, but one which requires much zeal and enquiry. For when Nathanael said, You are the Son of God, Christ replies, Because I said to you, I saw you under the fig-tree, do you believe? You shall see greater things than these.

Now what is the question that comes up from this passage? It is this: Peter, after witnessing so many miracles and hearing such profound teaching, confessed "You are the Son of God" (Matthew 16:16) and was called blessed because he received this revelation from the Father. But Nathanael, though he said the exact same thing before seeing or hearing either miracles or teaching, received no such word addressed to him. Instead, as if he had not said as much as he should have, he is led to still greater things. What could be the reason for this? The reason is that Peter and Nathanael both spoke the same words, but not both with the same meaning. Peter confessed Him to be the Son of God as being truly God, while Nathanael confessed Him as being merely man. And how does this appear? From what he said after these words. For after "You are the Son of God," he adds, "You are the King of Israel." But the Son of God is not King of Israel only, but of all the world.

Now what is the question arising from this passage? It is this. Peter, when after so many miracles and such high doctrine he confessed that, You are the Son of God Matthew 16:16, is called blessed, as having received the revelation from the Father; while Nathanael, though he said the very same thing before seeing or hearing either miracles or doctrine, had no such word addressed to him, but as though he had not said so much as he ought to have said, is brought to things greater still. What can be the reason of this? It is, that Peter and Nathanael both spoke the same words, but not both with the same intention. Peter confessed Him to be The Son of God but as being Very God; Nathanael, as being mere man. And whence does this appear? From what he said after these words; for after, You are the Son of God, he adds, You are the King of Israel. But the Son of God is not King of Israel only, but of all the world.

And what I say is clear, not only from this but also from what follows. For Christ added nothing more to Peter, but as though his faith were perfect, said that upon this confession of his He would build the Church. But in the other case He did nothing like this; instead He did the opposite. For as though some large, and indeed the better, part were lacking in his confession, He added what follows. For what does He say?

And what I say is clear, not from this only, but also from what follows. For Christ added nothing more to Peter, but as though his faith were perfect, said, that upon this confession of his He would build the Church; but in the other case He did nothing like this, but the contrary. For as though some large, and that the better, part were wanting to his confession He added what follows. For what says He?

Do you see how He gradually lifts him up from earthly thinking and makes him stop imagining Him as merely a man? For how could someone whom Angels serve, and upon whom Angels ascend and descend, be only a man? This is why He said, You shall see greater things than these. And to prove this, He introduces the ministry of Angels. What He means is something like this: Does this, O Nathanael, seem to you a great matter, and have you because of this confessed me to be King of Israel? What then will you say when you see the Angels ascending and descending upon Me? By these words He persuades him to acknowledge Him as Lord also of the Angels. For upon Him, as upon the King's own Son, the royal ministers ascended and descended—once at the time of the Crucifixion, again at the time of the Resurrection and the Ascension, and before this also, when they came and served Him, when they proclaimed the good news of His birth and cried, Glory to God in the highest, and on earth peace, when they came to Mary, when they came to Joseph.

Do you see how He leads him up little by little from the earth, and causes him no longer to imagine Him a man merely? For One to whom Angels minister, and on whom Angels ascend and descend, how could He be man? For this reason He said, You shall see greater things than these. And in proof of this, He introduces the ministry of Angels. And what He means is something of this kind: Does this, O Nathanael, seem to you a great matter, and have you for this confessed me to be King of Israel? What then will you say, when you see the Angels ascending and descending upon Me? Persuading him by these words to own Him Lord also of the Angels. For on Him as on the King's own Son, the royal ministers ascended and descended, once at the season of the Crucifixion, again at the time of the Resurrection and the Ascension, and before this also, when they came and ministered unto Him Matthew 4:11, when they proclaimed the glad tidings of His birth, and cried, Glory to God in the highest, and on earth peace Luke 2:14, when they came to Mary, when they came to Joseph.

He is doing now what He has done in many cases. He makes two predictions, gives present proof of one, and confirms what is yet to be accomplished by what has already happened. Some of His statements had already been proved true, such as "Before Philip called you, I saw you under the fig tree." Others were still to come to pass and had partly done so—namely, the descending and ascending of the Angels at the Crucifixion, the Resurrection, and the Ascension. And He makes this credible through His words even before the event. For someone who had come to know His power from what had already happened and had heard from Him about things to come would more readily accept this prediction as well.

And He does now what He has done in many instances; He utters two predictions, gives present proof of the one, and confirms that which has to be accomplished by that which is so already. For of His sayings some had been proved, such as, Before Philip called you, under the fig-tree I saw you; others had yet to come to pass, and had partly done so, namely, the descending and ascending of the Angels, at the Crucifixion, the Resurrection, and the Ascension; and this He renders credible by His words even before the event. For one who had known His power by what had gone before, and heard from Him of things to come, would more readily receive this prediction too.

What then does Nathanael do? He makes no reply to this. And therefore Christ stopped His conversation with him at this point, allowing him to consider in private what had been said. Christ did not choose to pour everything out at once. Having cast seed into fertile ground, He then leaves it to grow at its own pace. And He has shown this in another place, where He says, The kingdom of heaven is like a man who sows good seed, but while he slept, his enemy came and sowed tares among the wheat.

What then does Nathanael? To this he makes no reply. And therefore at this point Christ stopped His discourse with him, allowing him to consider in private what had been said; and not choosing to pour forth all at once, having cast seed into fertile ground, He then leaves it to shoot at leisure. And this He has shown in another place, where He says, The kingdom of heaven is like to a man that sows good seed, but while he slept, his enemy comes, and sows tares among the wheat.

I mentioned earlier that He was most well-known in Galilee; that's why they invite Him to the wedding, and He accepts. He wasn't concerned about His own honor but about our benefit. The One who didn't consider it beneath Him to take on the form of a servant (Philippians 2:7) would certainly not consider it beneath Him to attend the wedding of servants. He who sat down with tax collectors and sinners (Matthew 9:13) would definitely not refuse to sit down with those present at a wedding. Clearly, those who invited Him hadn't formed a correct understanding of who He was, and they didn't invite Him as someone great, but simply as an ordinary acquaintance. The Evangelist hints at this when he says, "The mother of Jesus was there, and His brethren." Just as they invited her and His brethren, so they invited Jesus.

I said before that He was best known in Galilee; therefore they invite Him to the marriage, and He comes; for He looked not to His own honor, but to our benefit. He who disdained not to take upon Him the form of a servant Philippians 2:7, would much less disdain to be present at the marriage of servants; He who sat down with publicans and sinners Matthew 9:13, would much less refuse to sit down with those present at the marriage. Assuredly they who invited Him had not formed a proper judgment of Him, nor did they invite Him as some great one, but merely as an ordinary acquaintance; and this the Evangelist has hinted at, when he says, The mother of Jesus was there, and His brethren. Just as they invited her and His brethren, they invited Jesus.

Here it is worth asking how it came into His mother's mind to expect anything great from her Son, since He had not yet performed any miracle. The Evangelist says, This beginning of miracles did Jesus in Cana of Galilee. John 2:11

Here it is worth while to enquire whence it came into His mother's mind to imagine anything great of her Son; for He had as yet done no miracle, since the Evangelist says, This beginning of miracles did Jesus in Cana of Galilee. John 2:11

Now if anyone says this is not sufficient proof that it was the beginning of His miracles, because the text simply adds "in Cana of Galilee"—allowing that it was the first done there, but not the first absolutely, since He probably might have done others elsewhere—we will respond with what we have said before. And what is that? The words of John the Baptist: "And I knew Him not; but that He should be made manifest to Israel, therefore am I come, baptizing with water." Now if He had worked miracles in early childhood, the Israelites would not have needed another to declare Him. For He who came among people and by His miracles became so well known, not only to those in Judea but also to those in Syria and beyond, and who did this in only three years, or rather who did not even need these three years to manifest Himself, for immediately and from the first His fame went abroad everywhere—He, I say, who in a short time shone forth so brightly by the multitude of His miracles that His name was well known to all, was much less likely, if He had worked miracles from an early age as a child, to escape notice for so long. For what was done would have seemed stranger as done by a boy, and there would have been time for twice or three times as many miracles, and much more. But in fact He did nothing while He was a child, except only that one thing to which Luke has testified: that at the age of twelve years He sat listening to the teachers and was thought admirable for His questioning. Besides, it was in accordance with likelihood and reason that He did not begin His signs at once from an early age, for they would have considered the thing a delusion. For if when He was of full age many suspected this, much more, if He had worked miracles while quite young, they would have hurried Him sooner and before the proper time to the Cross, in the venom of their malice, and the very facts of the Dispensation would have been discredited.

2. Now if any say that this is not a sufficient proof that it was the beginning of His miracles, because there is added simply in Cana of Galilee, as allowing it to have been the first done there, but not altogether and absolutely the first, for He probably might have done others elsewhere, we will make answer to him of that which we have said before. And of what kind? The words of John (the Baptist); And I knew Him not; but that He should be made manifest to Israel, therefore am I come, baptizing with water. Now if He had wrought miracles in early age, the Israelites would not have needed another to declare Him. For He who came among men, and by His miracles was so made known, not to those only in Judæa, but also to those in Syria and beyond, and who did this in three years only, or rather who did not need even these three years to manifest Himself Matthew 4:24, for immediately and from the first His fame went abroad everywhere; He, I say, who in a short time so shone forth by the multitude of His miracles, that His name was well known to all, was much less likely, if while a child He had from an early age wrought miracles, to escape notice so long. For what was done would have seemed stranger as done by a boy, and there would have been time for twice or thrice as many, and much more. But in fact He did nothing while He was a child, save only that one thing to which Luke has testified Luke 2:46, that at the age of twelve years He sat hearing the doctors, and was thought admirable for His questioning. Besides, it was in accordance with likelihood and reason that He did not begin His signs at once from an early age; for they would have deemed the thing a delusion. For if when He was of full age many suspected this, much more, if while quite young He had wrought miracles, would they have hurried Him sooner and before the proper time to the Cross, in the venom of their malice; and the very facts of the Dispensation would have been discredited.

How then, someone asks, did it occur to His mother to imagine anything great about Him? He was now beginning to reveal Himself and was clearly identified by the witness of John and by what He had said to His disciples. And before all this, the Conception itself and all the circumstances surrounding it had inspired her with a very high opinion of the Child. For, as Luke said, she heard all the sayings concerning the Child and kept them in her heart. Why then, someone asks, did she not speak this way before? Because, as I said, it was now at last that He was beginning to manifest Himself. Before this time He lived as one among the many, and therefore His mother did not have confidence to say anything like this to Him. But when she heard that John had come on His account, and that he had given such witness to Him as he did, and that He had disciples, after that she gained confidence and called Him, and when they ran out of wine said, "They have no wine." For she wanted both to do them a favor and to make herself more prominent through her Son. Perhaps she also had some human feelings, like His brethren when they said, "Show yourself to the world," wanting to gain recognition from His miracles. Therefore He answered somewhat forcefully, saying,

How then, asks some one, came it into the mind of His mother to imagine anything great of Him? He was now beginning to reveal Himself, and was plainly discovered by the witness of John, and by what He had said to His disciples. And before all this, the Conception itself and all its attending circumstances had inspired her with a very great opinion of the Child; for, said Luke, she heard all the sayings concerning the Child, and kept them in her heart. Why then, says one, did not she speak this before? Because, as I said, it was now at last that He was beginning to manifest Himself. Before this time He lived as one of the many, and therefore His mother had not confidence to say any such thing to Him; but when she heard that John had come on His account, and that he had borne such witness to Him as he did, and that He had disciples, after that she took confidence, and called Him, and said, when they wanted wine, They have no wine. For she desired both to do them a favor, and through her Son to render herself more conspicuous; perhaps too she had some human feelings, like His brethren, when they said, Show yourself to the world John 7:4, desiring to gain credit from His miracles. Therefore He answered somewhat vehemently, saying,

To prove that He greatly respected His mother, listen to how Luke says He was subject to His parents, and how our own Evangelist describes how He took care of her even at the time of the Crucifixion. When parents cause no obstacle or hindrance in things that belong to God, it is our absolute duty to yield to them, and there is great danger in not doing so. But when they ask for something at the wrong time and create a hindrance in any spiritual matter, it is unsafe to obey. This is why He answered this way on this occasion, and again elsewhere, "Who is My mother, and who are My brethren?" This was because they did not yet think correctly about Him. She, because she had given birth to Him, claimed the right to direct Him in all things according to the custom of other mothers, when she should have reverenced and worshipped Him. This was the reason why He answered as He did on that occasion. Consider what it meant that when all the people, both high and low, were standing around Him, when the crowd was focused on hearing Him, and His teaching had begun to be presented, she should come into the middle and take Him away from the work of teaching, and speak with Him privately, and not even be willing to come inside, but draw Him outside just to herself. This is why He said, "Who is My mother and My brethren?" He did not say this to insult the one who had given birth to Him—far from it!—but to secure the greatest benefit for her, and to prevent her from thinking poorly of Him. If He cared for others and used every means to establish in them a proper understanding of Himself, He would do so even more in the case of His mother. Since it was likely that if these words had been spoken to her directly by her Son, she would not readily have been willing even then to be convinced, but would in every case have claimed superiority as His mother, He therefore replied as He did to those who spoke to Him. Otherwise He could not have lifted her thoughts from His present lowliness to His future exaltation, if she had expected that she would always be honored by Him as by a son, and not that He would come as her Master.

To prove that He greatly respected His mother, hear Luke relate how He was subject to His parents Luke 2:51, and our own Evangelist declare how He had forethought for her at the very season of the Crucifixion. For where parents cause no impediment or hindrance in things belonging to God, it is our bounden duty to give way to them, and there is great danger in not doing so; but when they require anything unseasonably, and cause hindrance in any spiritual matter, it is unsafe to obey. And therefore He answered thus in this place, and again elsewhere, Who is My mother, and who are My brethren? Matthew 12:48, because they did not yet think rightly of Him; and she, because she had borne Him, claimed, according to the custom of other mothers, to direct Him in all things, when she ought to have reverenced and worshipped Him. This then was the reason why He answered as He did on that occasion. For consider what a thing it was, that when all the people high and low were standing round Him, when the multitude was intent on hearing Him, and His doctrine had begun to be set forth, she should come into the midst and take Him away from the work of exhortation, and converse with Him apart, and not even endure to come within, but draw Him outside merely to herself. This is why He said, Who is My mother and My brethren? Not to insult her who had borne Him, (away with the thought!) but to procure her the greatest benefit, and not to let her think meanly of Him. For if He cared for others, and used every means to implant in them a becoming opinion of Himself, much more would He do so in the case of His mother. And since it was probable that if these words had been addressed to her by her Son, she would not readily have chosen even then to be convinced, but would in all cases have claimed the superiority as being His mother, therefore He replied as He did to them who spoke to Him; otherwise He could not have led up her thoughts from His present lowliness to His future exaltation, had she expected that she should always be honored by Him as by a son, and not that He should come as her Master.

He said "Woman, what have I to do with you?" for this reason, and also for another equally important one. What was that? It was so that His miracles would not arouse suspicion. The request should have come from those who were in need, not from His mother. Why is this? Because when something is done at the request of one's friends, no matter how great it is, it often causes the witnesses to be offended. But when those who have the need make the request, the miracle is free from suspicion, the praise is unmixed, and the benefit is great. For example, if an excellent physician entered a house where there were many sick people, and none of the patients or their relatives spoke to him, but only his own mother gave him directions, the sick people would suspect and dislike him. None of the patients or their attendants would think him able to do anything great or remarkable. This was why He rebuked her on that occasion, saying "Woman, what have I to do with you?" He was instructing her not to do this sort of thing in the future. Although He was careful to honor His mother, He cared much more for the salvation of her soul and for doing good to the many, which is why He took on flesh.

3. It was then from this motive that He said in this place, Woman, what have I to do with you? and also for another reason not less pressing. What was that? It was, that His miracles might not be suspected. The request ought to have come from those who needed, not from His mother. And why so? Because what is done at the request of one's friends, great though it be, often causes offense to the spectators; but when they make the request who have the need, the miracle is free from suspicion, the praise unmixed, the benefit great. So if some excellent physician should enter a house where there were many sick, and be spoken to by none of the patients or their relations, but be directed only by his own mother, he would be suspected and disliked by the sufferers, nor would any of the patients or their attendants deem him able to exhibit anything great or remarkable. And so this was a reason why He rebuked her on that occasion, saying, Woman, what have I to do with you? instructing her for the future not to do the like; because, though He was careful to honor His mother, yet He cared much more for the salvation of her soul, and for the doing good to the many, for which He took upon Him the flesh.

These words, then, were not spoken rudely to his mother, but belonged to a wise plan that brought her into a right frame of mind and ensured that the miracles would receive the honor that was fitting. And setting other things aside, the very appearance that these words seem to have been spoken as a rebuke is amply enough to show that He held her in high honor, for by His displeasure He showed that He greatly reverenced her; we will explain how in the next discourse. Think of this, then, and when you hear a certain woman saying, "Blessed is the womb that bore You, and the breasts which You have nursed," and Him answering, "Rather blessed are they that do the will of my Father" (Luke 11:27), understand that those other words were also said with the same intention. For the answer was not that of one rejecting his mother, but of One who would show that her having borne Him would have benefited her nothing, had she not been very good and faithful. Now if, setting aside the excellence of her soul, it benefited Mary nothing that the Christ was born of her, much less will it be able to benefit us to have a father or a brother or a child of virtuous and noble character, if we ourselves are far removed from his virtue. "A brother does not redeem, shall man redeem?" says David (Psalm 49:7, Septuagint). We must place our hopes of salvation in nothing else, but only in our own righteous deeds done after the grace of God. For if this by itself could have benefited, it would have benefited the Jews (for Christ was their kinsman according to the flesh), it would have benefited the town in which He was born, it would have benefited His brothers. But as long as His brothers did not care for themselves, the honor of their kinship benefited them nothing, but they were condemned with the rest of the world, and were only approved when they shone by their own virtue. And the city fell and was burned, having gained nothing from this, and His kinsmen according to the flesh were slaughtered and perished very miserably, having gained nothing towards being saved from their relationship to Him, because they did not have the defense of virtue. The Apostles, on the contrary, appeared greater than any, because they followed the true and excellent way of gaining relationship with Him, that by obedience. And from this we learn that we always need faith and a life that shines and is bright, since this alone will have power to save us. For though His relatives were for a long time honored everywhere, being called the Lord's kinsmen, yet now we do not even know their names, while the lives and names of the Apostles are celebrated everywhere.

These then were the words, not of one speaking rudely to his mother, but belonging to a wise dispensation, which brought her into a right frame of mind, and provided that the miracles should be attended with that honor which was meet. And setting other things aside, this very appearance which these words have of having been spoken chidingly, is amply enough to show that He held her in high honor, for by His displeasure He showed that He reverenced her greatly; in what manner, we will say in the next discourse. Think of this then, and when you hear a certain woman saying, Blessed is the womb that bare You, and the paps which You have sucked, and Him answering, rather blessed are they that do the will of my Father Luke 11:27, suppose that those other words also were said with the same intention. For the answer was not that of one rejecting his mother, but of One who would show that her having borne Him would have nothing availed her, had she not been very good and faithful. Now if, setting aside the excellence of her soul, it profited Mary nothing that the Christ was born of her, much less will it be able to avail us to have a father or a brother, or a child of virtuous and noble disposition, if we ourselves be far removed from his virtue. A brother, says David, does not redeem, shall man redeem? Psalm 49:7, Septuagint We must place our hopes of salvation in nothing else, but only in our own righteous deeds (done) after the grace of God. For if this by itself could have availed, it would have availed the Jews, (for Christ was their kinsman according to the flesh,) it would have availed the town in which He was born, it would have availed His brethren. But as long as His brethren cared not for themselves, the honor of their kindred availed them nothing, but they were condemned with the rest of the world, and then only were approved, when they shone by their own virtue; and the city fell, and was burnt, having gained nothing from this; and His kinsmen according to the flesh were slaughtered and perished very miserably, having gained nothing towards being saved from their relationship to Him, because they had not the defense of virtue. The Apostles, on the contrary, appeared greater than any, because they followed the true and excellent way of gaining relationship with Him, that by obedience. And from this we learn that we have always need of faith, and a life shining and bright, since this alone will have power to save us. For though His relations were for a long time everywhere held in honor, being called the Lord's kinsmen, yet now we do not even know their names, while the lives and names of the Apostles are everywhere celebrated.

Let us not take pride in our noble physical ancestry. Even if we have countless famous ancestors, we must work diligently to surpass their virtues, knowing that the efforts of others will not help us at all in the coming judgment. In fact, this will make our condemnation worse—that despite being born to righteous parents and having good examples at home, we still fail to imitate our teachers. I say this now because I see many pagans who, when we lead them to the faith and urge them to become Christians, point to their relatives and ancestors and household, saying, "All my family, friends, and companions are faithful Christians." What does that have to do with you, you wretched and miserable person? This very thing will especially cause your destruction—that you did not respect the number of people around you and run to the truth. Others who are believers but live carelessly make the same defense when urged toward virtue, saying, "My father, grandfather, and great-grandfather were very pious and good men." But this will surely condemn you most of all—that having descended from such men, you have acted in a way unworthy of the root from which you sprang. Listen to what the Prophet says to the Jews: "Israel served for a wife, and for a wife he kept sheep" (Hosea 12:12), and again Christ said, "Your father Abraham rejoiced to see My day, and he saw it, and was glad" (John 8:56). Everywhere they bring up the righteous deeds of their fathers, not only to praise them but also to make the accusation against their descendants more severe. Knowing this, let us use every means to be saved by our own works, or else, having deceived ourselves with empty reliance on others, we will learn we were deceived when that knowledge will profit us nothing. "In the grave," David says, "who shall give you thanks?" (Psalm 6:5). Let us repent here, that we may obtain the eternal blessings. May God grant that we all do so, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory forever and ever. Amen.

Let us then not be proud of nobleness of birth according to the flesh, but though we have ten thousand famous ancestors, let us use diligence ourselves to go beyond their excellences, knowing that we shall gain nothing from the diligence of others to help us in the judgment that is to come; nay, this will be the more grievous condemnation, that though born of righteous parents and having an example at home, we do not, even thus, imitate our teachers. And this I say now, because I see many heathens, when we lead them to the faith and exhort them to become Christians, flying to their kinsmen and ancestors and house, and saying, All my relations and friends and companions are faithful Christians. What is that to you, thou wretched and miserable? This very thing will be especially your ruin, that you did not respect the number of those around you, and run to the truth. Others again who are believers but live a careless life, when exhorted to virtue make the very same defense, and say, my father and my grandfather and my great-grandfather were very pious and good men. But this will assuredly most condemn you, that being descended from such men, you have acted unworthily of the root from whence you are sprung. For hear what the Prophet says to the Jews, Israel served for a wife, and for a wife he kept (sheep) Hosea 12:12; and again Christ, Your father Abraham rejoiced to see My day, and he saw it, and was glad. John 8:56 And everywhere they bring forward to them the righteous acts of their fathers, not only to praise them, but also to make the charge against their descendants more heavy. Knowing then this, let us use every means that we may be saved by our own works, lest having deceived ourselves by vain trusting on others, we learn that we have been deceived when the knowledge of it will profit us nothing. In the grave, says David, who shall give you thanks? Psalm 6:5 Let us then repent here, that we may obtain the everlasting goods, which may God grant we all do, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

To every careful thinker there is a gain, as the proverb in Proverbs 14:23 (Septuagint) says; and Christ implied even more than this when He said, "He that seeks finds." Therefore, I no longer wonder how Philip followed Christ. Andrew was persuaded when he heard from John, and Peter likewise from Andrew, but Philip, having learned nothing from anyone except Christ who only said to him "Follow Me," immediately obeyed and did not turn back. In fact, he even became a preacher to others. For he ran to Nathanael and said to him, "We have found Him of whom Moses in the Law and the Prophets did write." Do you see what a thoughtful mind he had, how diligently he meditated on the writings of Moses, and expected the Advent? For the expression "we have found" always belongs to those who are in some way seeking. The next day Jesus went out into Galilee. Before anyone had joined Him, He called no one; and He acted this way not without reason, but according to His own wisdom and intelligence. For if, when no one came to Him spontaneously, He had drawn them Himself, they might perhaps have pulled away; but now, having chosen this of themselves, they remained firm afterward. He calls Philip, one who was better acquainted with Him; for Philip, having been born and raised in Galilee, knew Him more than others. Having then taken the disciples, He next goes to capture the others and draws Philip and Nathanael to Himself. Now in the case of Nathanael this was not so remarkable, because the fame of Jesus had spread throughout all Syria. But what was remarkable was concerning Peter and James and Philip, that they believed not only before the miracles, but that they did so being from Galilee, out of which arises no prophet, nor can any good thing come; for the Galileans were somehow of a more simple and dull disposition than others. But even in this Christ displayed His power, by selecting from a land that bore no fruit His choicest disciples. It is therefore likely that Philip, having seen Peter and Andrew and having heard what John had said, followed; and it is also likely that the voice of Christ worked something in him, for He knew those who would be useful. But the Evangelist cuts short all these details. That Christ should come, Philip knew; that this was Christ, he did not know, and I say that he heard this either from Peter or John. But John mentions his village also, so that you may learn that God has chosen the weak things of the world.

1. To every careful thinker there is a gain Proverbs 14:23, Septuagint, says the proverb; and Christ implied more than this, when He said, He that seeks finds. Matthew 7:8 Wherefore it does not occur to me any more to wonder how Philip followed Christ. Andrew was persuaded when he had heard from John, and Peter the same from Andrew, but Philip not having learned anything from any but Christ who said to him only this, Follow Me, straightway obeyed, and went not back, but even became a preacher to others. For he ran to Nathanael and said to him, We have found Him of whom Moses in the Law and the Prophets did write. Do you see what a thoughtful mind he had, how assiduously he meditated on the writings of Moses, and expected the Advent? For the expression, we have found, belongs always to those who are in some way seeking. The day following Jesus went forth into Galilee. Before any had joined Him, He called no one; and He acted thus not without cause, but according to his own wisdom and intelligence. For if, when no one came to Him spontaneously, He had Himself drawn them, they might perhaps have started away; but now, having chosen this of themselves, they afterwards remained firm. He calls Philip, one who was better acquainted with Him; for he, as having been born and bred in Galilee, knew Him more than others. Having then taken the disciples, He next goes to the capture of the others, and draws to Him Philip and Nathanael. Now in the case of Nathanael this was not so wonderful, because the fame of Jesus had gone forth into all Syria. Matthew 4:24 But the wonderful thing was respecting Peter and James and Philip, that they believed, not only before the miracles, but that they did so being of Galilee, out of which arises no prophet, nor can any good thing come; for the Galilæans were somehow of a more boorish and dull disposition than others; but even in this Christ displayed forth His power, by selecting from a land which bore no fruit His choicest disciples. It is then probable that Philip having seen Peter and Andrew, and having heard what John had said, followed; and it is probable also that the voice of Christ wrought in him somewhat; for He knew those who would be serviceable. But all these points the Evangelist cuts short. That Christ should come, he knew; that this was Christ, he knew not, and this I say that he heard either from Peter or John. But John mentions his village also, that you may learn that God has chosen the weak things of the world. 1 Corinthians 1:27

He says this to make his preaching believable, which it must be if it rests on Moses and the Prophets as well, and by this to put his hearer to shame. Since Nathanael was a careful man who judged everything truthfully, as Christ himself testified and events proved, Philip reasonably refers him to Moses and the Prophets so that he might accept the one being preached. And he is not troubled even though he called him the son of Joseph, for he was still thought to be his son. And how, Philip, is it clear that this is he? What proof do you offer us? It is not enough simply to claim this. What sign have you seen, what miracle? It is not without danger to believe in such matters without reason. What proof, then, do you have? The same as Andrew, he replies. For Andrew, though unable to display the treasure he had found or describe his riches in words, when he discovered it, led his brother to it. Philip did the same thing. He did not explain how this is the Christ or how the prophets proclaimed him beforehand, but he draws him to Jesus, knowing that he would not fall away afterward if he once tasted his words and teaching.

He says this, to make his preaching credible, which it must be if it rests on Moses and the Prophets besides, and by this to abash his hearer. For since Nathanael was an exact man, and one who viewed all things with truth, as Christ also testified and the event showed, Philip with reason refers him to Moses and the Prophets, that so he might receive Him who was preached. And he not troubled though he called Him the son of Joseph; for still he was supposed to be his son. And whence, O Philip, is it plain that this is He? What proof do you mention to us? For it is not enough merely to assert this. What sign have you seen, what miracle? Not without danger is it to believe without cause in such matters. What proof then have you? The same as Andrew, he replies; for he though unable to produce the wealth which he had found, or to describe his treasure in words, when he had discovered it, led his brother to it. So too did Philip. How this is the Christ, and how the prophets proclaimed Him beforehand, he said not; but he draws him to Jesus, as knowing that he would not afterwards fall off, if he should once taste His words and teaching.

He praises and approves the man because he had said, "Can any good thing come out of Nazareth?" and yet it seems he should have been blamed. But no, the words are not those of an unbeliever, nor do they deserve blame, but praise. How so, and in what way? Because Nathanael had studied the writings of the Prophets more carefully than Philip. For he had heard from the Scriptures that Christ must come from Bethlehem, from the village where David was. This belief at least was common among the Jews, and the Prophet had proclaimed it long ago, saying, "And you, Bethlehem, are by no means the least among the princes of Judah, for out of you shall come a Governor, that shall feed My people Israel." Matthew 2:6; Micah 5:2 And so when he heard that He was from Nazareth, he was confused and doubted, not finding the announcement of Philip to agree with the prediction of the Prophet.

He praises and approves the man, because he had said, Can any good thing come out of Nazareth? and yet he ought to have been blamed. Surely not; for the words are not those of an unbeliever, nor deserving blame, but praise. How so, and in what way? Because Nathanael had considered the writings of the Prophets more than Philip. For he had heard from the Scriptures, that Christ must come from Bethlehem, and from the village in which David was. This belief at least prevailed among the Jews, and the Prophet had proclaimed it of old, saying, And thou, Bethlehem, art by no means the least among the princes of Judah, for out of you shall come a Governor, that shall feed My people Israel. Matthew 2:6; Micah 5:2 And so when he heard that He was from Nazareth, he was confounded, and doubted, not finding the announcement of Philip to agree with the prediction of the Prophet.

Notice his wisdom and honesty even in his doubt. He did not immediately say, "Philip, you are deceiving me and speaking falsely. I don't believe you. I won't come. I have learned from the prophets that Christ must come from Bethlehem. You say 'from Nazareth,' so this cannot be the Christ." He said nothing like this. Instead, what does he do? He goes to Him himself. By not accepting that Christ was from Nazareth, he shows his careful knowledge of the Scriptures and a character not easily fooled. By not rejecting the one who brought the news, he shows the great longing he felt for the coming of Christ. For he thought to himself that Philip was probably mistaken about the place.

But observe his wisdom and candor even in his doubting. He did not at once say, Philip, you deceive me, and speakest falsely, I believe you not, I will not come; I have learned from the prophets that Christ must come from Bethlehem, you say, 'from Nazareth '; therefore this is not that Christ. He said nothing like this; but what does he? He goes to Him himself; showing, by not admitting that Christ was of Nazareth, his accuracy respecting the Scriptures, and a character not easily deceived; and by not rejecting him who brought the tidings, the great desire which he felt for the coming of Christ. For he thought within himself that Philip was probably mistaken about the place.

Pay attention, I ask you, to his manner of objecting—how gently he has phrased it, and in the form of a question. He did not say, "Galilee produces nothing good," but rather, "Can any good thing come out of Nazareth?" Philip too was very wise, for he does not respond as someone confused, angry, and irritated, but perseveres, wishing to win the man over, and showing us from the very beginning of his preaching the steadfastness that befits an Apostle. This is why Christ says, "Behold an Israelite indeed, in whom is no guile." So there is such a thing as a false Israelite; but this man is not one of them. His judgment, Christ says, is impartial; he speaks nothing from favoritism or from ill will. Yet the Jews, when they were asked where Christ should be born, replied, "In Bethlehem," and produced the evidence, saying, "And you, Bethlehem, are by no means the least among the princes of Judah." Before they had seen Him they gave this testimony, but when they saw Him, in their malice they concealed the testimony, saying, "But as for this fellow, we do not know where He is from." Nathanael did not do this, but continued to hold the opinion he had from the beginning, that He was not from Nazareth.

2. And observe, I pray you, his manner of declining, how gentle he has made it, and in the form of a question. For he said not, Galilee produces no good; but how said he? Can any good thing come out of Nazareth? Philip also was very prudent; for he is not as one perplexed, angry, and annoyed, but perseveres, wishing to bring over the man, and manifesting to us from the first of his preaching the firmness which becomes an Apostle. Wherefore also Christ says, Behold an Israelite indeed, in whom is no guile. So that there is such a person as a false Israelite; but this is not such an one; for his judgment, Christ says, is impartial, he speaks nothing from favor, or from ill-feeling. Yet the Jews, when they were asked where Christ should be born, replied, In Bethlehem Matthew 2:5, and produced the evidence, saying, And thou, Bethlehem, art by no means the least among the princes of Judah. Micah 5:2 Before they had seen Him they bore this witness, but when they saw Him in their malice they concealed the testimony, saying, But as for this fellow, we know not whence He is. John 9:29 Nathanael did not so, but continued to retain the opinion which he had from the beginning, that He was not of Nazareth.

How then do the prophets call Him a Nazarene? Because He was brought up and lived there. And He chooses not to say, "I am not from Nazareth as Philip told you, but from Bethlehem," so that He would not immediately make the account seem doubtful. Besides this, even if He had been believed, He would not have provided sufficient proof that He was the Christ. For what would prevent Him from being from Bethlehem without being Christ, just like the others who were born there? Therefore He leaves this aside. But He does what has the greatest power to win him over, for He shows that He was present when they were talking. For when Nathanael had said,

How then do the prophets call Him a Nazarene? From His being brought up and abiding there. And He omits to say, I am not 'of Nazareth,' as Philip has told you, but of Bethlehem, that He may not at once make the account seem questionable; and besides this, because, even if He had gained belief, He would not have given sufficient proof that He was the Christ. For what hindered Him without being Christ, from being of Bethlehem, like the others who were born there? This then He omits; but He does that which has most power to bring him over, for He shows that He was present when they were conversing. For when Nathanael had said,

Notice how firm and steady this man is. When Christ said, "Behold an Israelite indeed," Nathanael was not made conceited by this approval. He did not chase after this public praise, but kept seeking and investigating more carefully, wanting to learn something definite. He was still asking questions as if speaking to a man, but Jesus answered as God. For He said, "I have known you from the beginning"—Him and his honest character, which He knew not as a man who had closely observed him, but as God from the beginning—"and just now I saw you by the fig tree," when no one else was there except Philip and Nathanael, who had this entire conversation in private. It is noted that, having seen him from a distance, He said, "Behold an Israelite indeed," to show that before Philip came near, Christ spoke these words, so that the testimony would not be considered suspicious. For this reason He also named the time, the place, and the tree. If He had only said, "Before Philip came to you, I saw you," He might have been suspected of having sent him and of saying nothing remarkable. But now, by mentioning both the place where Nathanael was when Philip addressed him, and the name of the tree, and the time of the conversation, He showed that His foreknowledge was beyond question.

Observe a man firm and steady. When Christ had said, Behold an Israelite indeed, he was not made vain by this approbation, he ran not after this open praise, but continues seeking and searching more exactly, and desires to learn something certain. He still enquired as of a man, but Jesus answered as God. For He said, I have known you from the first, (him and the candor of his character, this He knew not as a man, from having closely followed him, but as God from the first,) and but now I saw you by the fig-tree; when there was no one present there but only Philip and Nathanael who said all these things in private. It is mentioned, that having seen him afar off, He said, Behold an Israelite indeed; to show, that before Philip came near, Christ spoke these words, that the testimony might not be suspected. For this reason also He named the time, the place, and the tree; because if He had only said, Before Philip came to you, I saw you, He might have been suspected of having sent him, and of saying nothing wonderful; but now, by mentioning both the place where he was when addressed by Philip, and the name of the tree, and the time of the conversation, He showed that His foreknowledge was unquestionable.

Jesus didn't just demonstrate His foreknowledge to Nathanael, but also taught him in another way. He brought to Nathanael's mind what they had said earlier, such as "Can anything good come out of Nazareth?" It was especially because of this that Nathanael accepted Him, since when Nathanael had spoken those words, Jesus didn't condemn him but instead praised and approved of him. Therefore Nathanael was convinced that this was truly the Christ, both because of His foreknowledge and because He had precisely examined Nathanael's thoughts, which showed that He knew what was in his mind. Additionally, Jesus hadn't blamed him but rather praised him even though Nathanael had seemed to speak against Him. Jesus mentioned that Philip had called him, but He left out what Philip had said to him or what he had said to Philip, leaving that to Nathanael's own conscience and not wanting to rebuke him further.

And He did not merely show to him His foreknowledge, but instructed him also in another way. For He brought him to a recollection of what they then had said; as, Can there any good thing come out of Nazareth? And it was most especially on this account that Nathanael received Him, because when he had uttered these words, He did not condemn, but praised and approved him. Therefore he was assured that this was indeed the Christ, both from His foreknowledge, and from His having exactly searched out his sentiments, which was the act of One who would show that He knew what was in his mind; and besides, from His not having blamed, but rather praised him when he had seemed to speak against Himself. He said then, that Philip had called him; but what Philip had said to him or he to Philip, He omitted, leaving it to his own conscience, and not desiring farther to rebuke him.

Did He see him only before Philip called him? Didn't He see him before this with His sleepless eye? He saw him, and no one could deny it; but this is what it was necessary to say at that time. And what did Nathanael do? When he had received an undeniable proof of His foreknowledge, he hurried to confess Him, showing by his earlier hesitation his caution, and by his agreement afterward his fairness. For, said the Evangelist,

3. Was it then only before Philip called him that He saw him? Did He not see him before this with His sleepless eye? He saw him, and none could gainsay it; but this is what it was needful to say at the time. And what did Nathanael? When he had received an unquestionable proof of His foreknowledge, he hastened to confess Him, showing by his previous delay his caution, and his fairness by his assent afterwards. For, said the Evangelist,

Do you see how his soul is immediately filled with overwhelming joy and embraces Jesus with his words? You are, he says, the One who was expected, the One who was sought. Do you see how he is amazed, how he marvels? How he leaps and dances with delight?

Do you see how his soul is filled at once with exceeding joy, and embraces Jesus with words? You are, says he, that expected, that sought-for One. Do you see how he is amazed, how he marvels? How he leaps and dances with delight?

We should rejoice in the same way, since we have been found worthy to know the Son of God. We should rejoice not just in our thoughts, but show it through our actions as well. What must those who rejoice do? Obey the One who has been made known to them. And those who obey must do whatever He wants. If we're going to do things that anger Him, how can we show that we rejoice? Don't you see in our homes that when someone entertains a person he loves, he cheerfully exerts himself, running around in every direction, and even if he needs to spend everything he has, he spares nothing so that he may please his guest? But if someone who invites a guest doesn't attend to him and doesn't do things that would make him comfortable, even if he says a thousand times that he rejoices at his coming, he could never be believed. And rightly so, because this should be shown by actions. So then, since Christ has come to us, let us show that we rejoice and do nothing that might anger Him. Let us decorate the dwelling where He has come, for this is what those who rejoice do. Let us set before Him the meal He wants to eat, for this is what those who celebrate do. And what is this meal? He Himself says, "My food is that I may do the will of Him who sent me." When He is hungry, let us feed Him; when He is thirsty, let us give Him drink. Even if you give Him only a cup of cold water, He receives it, because He loves you, and to one who loves, the offerings of the beloved, even if they are small, seem great. Just don't be lazy. Even if you put in only two small coins, He doesn't refuse them but receives them as great wealth. Since He has no needs and receives these offerings not because He needs them, it's reasonable that all distinction should be found not in the quantity of the gifts but in the intention of the giver. Just show that you love Him who has come, that for His sake you are making every effort, that you rejoice at His coming. See how He feels toward you. He came for you, He laid down His life for you, and after all this He doesn't refuse even to plead with you. "We are ambassadors for Christ, as though God were pleading with you through us," Paul says. And who is so insane, someone might say, as not to love his own Master? I say the same thing, and I know that not one of us would deny this in words or intention. But one who is loved desires that love be shown not only by words but by deeds as well. To say that we love Him but not act like lovers is ridiculous, not only before God but even in the sight of people. Since confessing Him in word only while opposing Him in deeds is not only useless but also harmful to us, let us, I beg you, also make our confession through our works, so that we may also receive a confession from Him on that day, when before His Father He will confess those who are worthy in Christ Jesus our Lord, through whom and with whom, to the Father and the Holy Spirit be glory, now and always, and forever and ever. Amen.

So ought we also to rejoice, who have been thought worthy to know the Son of God; to rejoice, not in thought alone, but to show it also by our actions. And what must they do who rejoice? Obey Him who has been made known to them; and they who obey, must do whatever He wills. For if we are going to do what angers Him, how shall we show that we rejoice? Do you not see in our houses when a man entertains one whom he loves, how gladly he exerts himself, running about in every direction, and though it be needful to spend all that he has, sparing nothing so that he please his visitor? But if one who invites should not attend to his, and not do such things as would procure him ease, though he should say ten thousand times that he rejoices at his coming, he could never be believed by him. And justly; for this should be shown by actions. Let us then, since Christ has come to us, show that we rejoice, and do nothing that may anger him; let us garnish the abode to which He has come, for this they do who rejoice; let us set before Him the meal which He desires to eat, for this they do who hold festival. And what is this meal? He says Himself; My meat is, that I may do the will of Him that sent me. John 4:34 When He is hungry, let us feed Him; when He is thirsty, let us give Him drink: though thou give Him but a cup of cold water, He receives it; for He loves you, and to one who loves, the offerings of the beloved, though they be small, appear great. Only be not thou slothful; though you cast in but two farthings, He refuses them not, but receives them as great riches. For since He is without wants, and receives these offerings, not because He needs them, it is reasonable that all distinction should be not in the quantity of the gifts, but the intention of the giver. Only show that you love Him who has come, that for His sake you are giving all diligence, that you rejoice at His coming. See how He is disposed toward you. He came for you, He laid down His life for you, and after all this He does not refuse even to entreat you. We are ambassadors, says Paul, for Christ, as though God did beseech you by us. 2 Corinthians 5:20 And who is so mad, says some one, as not to love his own Master? I say so too, and I know that not one of us would deny this in words or intention; but one who is beloved desires love to be shown, not by words only, but by deeds also. For to say that we love, and not to act like lovers, is ridiculous, not only before God, but even in the sight of men. Since then to confess Him in word only, while in deeds we oppose Him, is not only unprofitable, but also hurtful to us; let us, I entreat you, also make confession by our works; that we also may obtain a confession from Him in that day, when before His Father He shall confess those who are worthy in Christ Jesus our Lord, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

When God made man in the beginning, He did not allow him to be alone but gave him woman as a helper and made them live together, knowing that great benefit would come from this companionship. Even though the woman did not use this benefit correctly, if anyone fully examines the nature of the matter, he will see that great advantage comes to the wise from living together—not only for husband and wife, but if brothers do this, they too will enjoy the benefit. This is why the Prophet said, "What is good, what is pleasant, but that brothers should dwell together?" (Psalm 133:1, Septuagint). And Paul urged us not to neglect assembling together (Hebrews 10:25). This is how we differ from animals: we have built cities, marketplaces, and houses so that we may be united with one another, not only by sharing a dwelling place but by the bond of love. Since our nature came imperfect from the One who made it and is not self-sufficient, God, for our benefit, arranged that the lack arising from this should be corrected by the help that comes from mutual interaction. In this way, what is lacking in one person is supplied by another, and our defective nature is made self-sufficient—for example, though made mortal, it maintains a form of immortality for a long time through succession. I could have gone into this argument at greater length to show what advantages arise for those who come together from genuine and pure interaction with each other, but there is another matter pressing now, which is why we have made these remarks.

1. When God in the beginning made man, He did not allow him to be alone, but gave him woman for a helpmate, and made them to dwell together, knowing that great advantage would result from this companionship. What though the woman did not rightly employ this benefit? Still if any one make himself fully acquainted with the nature of the matter, he will see, that to the wise great advantage arises from this dwelling together; not in the cause of wife or husband only, but if brothers do this, they also shall enjoy the benefit. Wherefore the Prophet has said, What is good, what is pleasant, but that brethren should dwell together? Psalm 133:1, Septuagint And Paul exhorted not to neglect the assembling of ourselves together. Hebrews 10:25 In this it is that we differ from beasts, for this we have built cities, and markets, and houses, that we may be united one with another, not in the place of our dwelling only, but by the bond of love. For since our nature came imperfect from Him who made it, and is not self-sufficient, God, for our advantage, ordained that the want hence existing should be corrected by the assistance arising from mutual intercourse; so that what was lacking in one should be supplied by another, and the defective nature thus be rendered self-sufficient; as, for instance, that though made mortal, it should by succession for a long time maintain immortality. I might have gone into this argument at greater length, to show what advantages arise to those who come together from genuine and pure intercourse with each other: but there is another thing which presses now, that on account of which we have made these remarks.

Andrew, after staying with Jesus and learning what he did, did not keep the treasure to himself but hurries and runs quickly to his brother to share with him the good things he had received. But why has John not told us what matters Christ discussed with them? How is it clear that this was why they stayed with Him? We proved this the other day, but we can also learn it from what has been read today. Notice what Andrew says to his brother: We have found the Messias, which is, being interpreted, the Christ. You see how, in the short time he had learned, he showed the wisdom of the teacher who convinced them, and their own eagerness, since they had cared about these things long ago and from the beginning. For this word, we have found, is the expression of a soul that labors for His presence, waits for His coming from above, and is filled with joy when what was hoped for has happened, and hurries to share the good news with others. This is the mark of brotherly affection, of natural friendship, of a sincere character, to be eager to reach out to each other in spiritual things. Notice besides that he speaks with the addition of the article, for he does not say Messias but the Messias; thus they were expecting a particular Christ, having nothing in common with the others. And behold, I ask you, the mind of Peter obedient and responsive from the very beginning; he ran to Him without any delay. He brought him, says St. John, to Jesus. Yet no one should criticize his trusting nature if he accepted the word without much questioning, because it is likely that his brother had told him these things more fully and at length, but the Evangelists in their concern for brevity constantly cut many things short. Besides, it is not stated absolutely that he believed, but that he brought him to Jesus, to hand him over for the future to Him, so that from Him he might learn everything; for the other disciple was also with him and contributed to this. And if John the Baptist, when he had said that He was the Lamb and that He baptized with the Spirit, handed them over to learn the clearer teaching concerning this matter from Him, much more would Andrew have done this, not thinking himself sufficient to explain the whole but drawing him to the very fountain of light with so much eagerness and joy that the other neither postponed nor delayed at all.

Andrew, after having tarried with Jesus and learned what He did, kept not the treasure to himself, but hastens and runs quickly to his brother, to impart to him of the good things which he had received. But wherefore has not John said on what matters Christ conversed with them? Whence is it clear that it was for this that they abode with Him? It was proved by us the other day; but we may learn it from what has been read today as well. Observe what Andrew says to his brother; We have found the Messias, which is, being interpreted, the Christ. You see how, as far as he had learned in a short time, he showed the wisdom of the teacher who persuaded them, and their own zeal, who cared for these things long ago, and from the beginning. For this word, we have found, is the expression of a soul which travails for His presence, and looks for His coming from above, and is made overjoyed when the looked-for thing has happened, and hastens to impart to others the good tidings. This is the part of brotherly affection, of natural friendship, of a sincere disposition, to be eager to stretch out the hand to each other in spiritual things. Hear him besides speak with the addition of the article; for he does not say Messias, but the Messias; thus they were expecting some one Christ, having nothing in common with the others. And behold, I beg of you, the mind of Peter obedient and tractable from the very beginning; he ran to Him without any delay; He brought him, says St. John, to Jesus. Yet let no one blame his easy temper if he received the word without much questioning, because it is probable that his brother had told him these things more exactly and at length; but the Evangelists from their care for conciseness constantly cut many things short. Besides, it is not said absolutely that he believed, but that he brought him to Jesus, to give him up for the future to Him, so that from Him he might learn all; for the other disciple also was with him, and contributed to this. And if John the Baptist, when he had said that He was the Lamb, and that He baptized with the Spirit, gave them over to learn the clearer doctrine concerning this thing from Him, much more would Andrew have done this, not deeming him self sufficient to declare the whole, but drawing him to the very fount of light with so much zeal and joy, that the other neither deferred nor delayed at all.

From this point forward, He begins to reveal the things that belong to His Divinity, and to disclose it gradually through predictions. This is what He did in the case of Nathanael and the Samaritan woman. For prophecies win people over no less than miracles do, and they are free from any appearance of boasting. Miracles can possibly be slandered among foolish people—they said, "He casts out devils by Beelzebub"—but nothing of this kind has ever been said about prophecy. Now in the case of Nathanael and Simon, He used this method of teaching, but with Andrew and Philip He did not do so. Why was this? Because those two had the testimony of John, which was no small preparation, and Philip received reliable evidence for faith when he saw those who had been present.

2. He begins from this time forth to reveal the things belonging to His Divinity, and to open It out little by little by predictions. So He did in the case of Nathaniel and the Samaritan woman. For prophecies bring men over not less than miracles; and are free from the appearance of boasting. Miracles may possibly be slandered among foolish men, He casts out devils, said they, by Beelzebub Matthew 12:24, but nothing of the kind has ever been said of prophecy. Now in the case of Nathaniel and Simon He used this method of teaching, but with Andrew and Philip He did not so. Why was this? Because those (two) had the testimony of John, no small preparation, and Philip received a credible evidence of faith, when he saw those who had been present.

You are Simon, the son of Jonas. By the present, the future is guaranteed, for it is clear that He who named Peter's father also foreknew the future. And the prediction comes with praise, but the goal was not to flatter but to foretell something future. Listen at least to the case of the Samaritan woman, how He speaks a prediction with severe rebukes: "You have had five husbands, and the one you now have is not your husband." In the same way, His Father places great value on prophecy when He sets Himself against the honor paid to idols: "Let them declare to you what will come upon you," He says, and again, "I have declared and have saved, and there was no foreign God among you," and He brings this forward throughout all prophecy. Because prophecy is especially the work of God, which devils cannot even imitate, though they try very hard. For in the case of miracles there may be deception, but to foretell the future exactly belongs to that pure physis alone. Or if devils have ever done so, it was by deceiving the simpler people, which is why their oracles are always easily exposed.

You are Simon, the son of Jonas. By the present, the future is guaranteed; for it is clear that He who named Peter's father foreknew the future also. And the prediction is attended with praise; but the object was not to flatter, but to foretell something future. Hear at least in the case of the Samaritan woman, how He utters a prediction with severe reproofs; You have had, he says, five husbands, and he whom thou now hast is not your husband. John 4:18 So also His Father makes great account of prophecy, when He sets Himself against the honor paid to idols: Let them declare to you, says He, what shall come upon you Isaiah 47:13; and again, I have declared, and have saved, and there was no foreign God among you Isaiah 43:12, Septuagint; and He brings this forward through all prophecy. Because prophecy is especially the work of God, which devils cannot even imitate, though they strive exceedingly. For in the case of miracles there may be delusion; but exactly to foretell the future belongs to that pure Nature alone. Or if devils ever have done so, it was by deceiving the simpler sort; whence their oracles are always easily detected.

But Peter makes no reply to these words; he didn't yet know anything clearly, but was still learning. And notice that not even the prediction is fully set forth; for Jesus did not say, I will change your name to Peter, and upon this rock I will build My Church, but, You shall be called Cephas. The former statement would have expressed too great authority and power; for Christ does not immediately or at first declare all His power, but speaks for a while in a humbler tone; and so, when He had given the proof of His Divinity, He puts it more authoritatively, saying, Blessed are you, Simon, because My Father has revealed it to you; and again, You are Peter, and upon this rock I will build My Church. Matthew 16:17-18 Him therefore He so named, and James and his brother He called sons of thunder. Mark 3:17 Why then does He do this? To show that it was He who gave the old covenant, that it was He who changed names, who called Abram Abraham, and Sarai Sarah, and Jacob Israel. To many he assigned names even from their birth, as to Isaac, and Samson, and to those in Isaiah and Hosea Isaiah 8:3; Hosea 1:4-9; but to others He gave them after they had been named by their parents, as to those we have mentioned, and to Joshua the Son of Nun. It was also a custom of the Ancients to give names based on things, which in fact Leah also did; and this takes place not without cause, but so that men may have the name to remind them of the goodness of God, that a perpetual memory of the prophecy conveyed by the names may sound in the ears of those who receive it. Thus too He named John early, because those whose virtue was to shine forth from their early youth received their names from that time; while to those who were to become great at a later period, the title also was given later.

But Peter makes no reply to these words; as yet he knew nothing clearly, but still was learning. And observe, that not even the prediction is fully set forth; for Jesus did not say, I will change your name to Peter, and upon this rock I will build My Church, but, You shall be called Cephas. The former speech would have expressed too great authority and power; for Christ does not immediately nor at first declare all His power, but speaks for a while in a humbler tone; and so, when He had given the proof of His Divinity, He puts it more authoritatively, saying, Blessed are you, Simon, because My Father has revealed it to you; and again, You are Peter, and upon this rock I will build My Church. Matthew 16:17-18 Him therefore He so named, and James and his brother He called sons of thunder. Mark 3:17 Why then does He this? To show that it was He who gave the old covenant, that it was He who altered names, who called Abram Abraham, and Sarai Sarah, and Jacob Israel. To many he assigned names even from their birth, as to Isaac, and Samson, and to those in Isaiah and Hosea Isaiah 8:3; Hosea 1:4-9; but to others He gave them after they had been named by their parents, as to those we have mentioned, and to Joshua the Son of Nun. It was also a custom of the Ancients to give names from things, which in fact Leah also has done; and this takes place not without cause, but in order that men may have the appellation to remind them of the goodness of God, that a perpetual memory of the prophecy conveyed by the names may sound in the ears of those who receive it. Thus too He named John early, because they whose virtue was to shine forth from their early youth, from that time received their names; while to those who were to become great at a later period, the title also was given later.

But in those days they each received a different name, while we now all share one name that is greater than any other, being called Christians, and sons of God, and His friends, and His Body. For this very term itself has more power than all those others to stir us up and make us more eager to practice virtue. Let us not act in ways unworthy of the honor that belongs to this title, considering how great our dignity is, we who are called Christ's; for this is what Paul has called us. Let us keep in mind and respect the greatness of this name. For if someone who is said to descend from some famous general, or someone otherwise distinguished, takes pride in being called this or that man's son, and considers the name a great honor, and strives in every way not to bring shame on the one after whom he is named through his own carelessness; should not we who are called after the name, not of a general, nor of any earthly princes, nor of an Angel, nor an Archangel, nor a Seraphim, but of the King of these Himself, should we not freely give even our very life so as not to insult Him who has honored us? Do you not know what honor the royal bodyguards and spearmen around the king enjoy? So let us who have been counted worthy to be near Him, and much closer, and as much nearer than those just mentioned as the body is closer to the head than they are, let us, I say, use every means to be imitators of Christ.

3. But then they received each a different name, we now have all one name, that which is greater than any, being called Christians, and sons of God, and (His) friends, and (His) Body. For the very term itself is able more than all those others to rouse us, and make us more zealous for the practice of virtue. Let us not then act unworthily of the honor belonging to the title, considering the excess of our dignity, we who are called Christ's; for so Paul has named us. Let us bear in mind and respect the grandeur of the appellation. 1 Corinthians 3:23 For if one who is said to be descended from some famous general, or one otherwise distinguished, is proud to be called this or that man's son, and deems the name a great honor, and strives in every way so as not to affix, by remissness of his own, reproach to him after whom he is called; shall not we who are called after the name, not of a general, nor any of the princes upon earth, nor Angel, nor Archangel, nor Seraphim, but of the King of these Himself, shall not we freely give even our very life, so as not to insult Him who has honored us? Do you not know what honor the royal bands of shield-bearers and spearmen that are about the king enjoy? So let us who have been deemed worthy to be near Him, and much closer, and as much nearer than those just named, as the body is closer to the head than they, let us, I say, use every means to be imitators of Christ.

What then does Christ say? "The foxes have holes, and birds of the air have nests, but the Son of man has not where to lay His head" (Luke 9:58). Now if I demand this of you, it will perhaps seem grievous and burdensome to most of you. Because of your weakness, therefore, I do not speak of such perfection, but I ask you not to be enslaved to riches. And just as I, because of the weakness of the many, pull back somewhat from demanding the highest degree of virtue, I want you to do so even more on the side of vice. I do not blame those who have houses, lands, wealth, and servants, but I want them to possess these things in a safe and proper way. And what is a proper way? As masters, not as slaves—so that they rule them and are not ruled by them, so that they use them and do not abuse them. This is why they are called things to be used: so that we may employ them for necessary services, not hoard them up. This is a servant's task, not a master's. It is for the slave to keep them, but for the lord and one who has great authority to spend them. You did not receive your wealth to bury it, but to distribute it. If God wanted riches to be hoarded, He would not have given them to men but would have left them as they were in the earth. But because He wants them to be spent, He has allowed us to have them so that we may share them with each other. And if we keep them to ourselves, we are no longer masters of them. But if you want to increase them and therefore keep them shut up, even in this case the best plan of all is to scatter and distribute them in all directions, because there can be no income without spending, no wealth without expenditure. One can see that this is true even in worldly matters. It is so with the merchant and with the farmer: the one puts forth his wealth, the other his seed. The merchant sails the sea to distribute his goods, the farmer labors all year long putting in and tending his seed. But here there is no need for any of these things—neither to equip a ship, nor to yoke oxen, nor to plow land, nor to worry about uncertain weather, nor to fear a hailstorm. Here there are neither waves nor rocks. This voyage and this sowing need only one thing: that we cast forth our possessions. All the rest that Husbandman will do, of whom Christ says, "My Father is the Husbandman" (John 15:1). Is it not absurd, then, to be sluggish and lazy where we can gain everything without labor, and where there are many toils and many troubles and cares, and after all an uncertain hope, there to show all eagerness? Let us not, I beg you, let us not be so senseless about our own salvation, but let us leave the more troublesome task and run to that which is easiest and most profitable, so that we may obtain also the good things that are to come, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy and quickening Spirit be glory, now and ever, and world without end. Amen.

What then says Christ? The foxes have holes, and birds of the air have nests; but the Son of man has not where to lay His head. Luke 9:58 Now if I demand this of you, it will seem perhaps to most of you grievous and burdensome; because therefore of your infirmity I speak not of such perfection, but desire you not to be nailed to riches; and as I, because of the infirmity of the many, retire somewhat from (demanding) the excess of virtue, I desire that you do so and much more on the side of vice. I blame not those who have houses, and lands, and wealth, and servants, but wish them to possess these things in a safe and becoming way. And what is a becoming way? As masters, not as slaves; so that they rule them, be not ruled by them; that they use, not abuse them. This is why they are called, things to be used, that we may employ them on necessary services, not hoard them up; this is a domestic's office, that a master's; it is for the slave to keep them, but for the lord and one who has great authority to expend. You did not receive your wealth to bury, but to distribute. Had God desired riches to be hoarded, He would not have given them to men, but would have let them remain as they were in the earth; but because He wishes them to be spent, therefore He has permitted us to have them, that we may impart them to each other. And if we keep them to ourselves, we are no longer masters of them. But if you wish to make them greater and therefore keep them shut up, even in this case the best plan of all is to scatter and distribute them in all directions; because there can be no revenue without an outlay, no wealth without expenditure. One may see that it is so even in worldly matters. So it is with the merchant, so with the husbandman, who put forth the one his wealth, the other his seed; the one sails the sea to disperse his wares, the other labors all the year putting in and tending his seed. But here there is no need of any one of these things, neither to equip a vessel, nor to yoke oxen, nor to plough land, nor to be anxious about uncertain weather, nor to dread a fall of hail; here are neither waves nor rocks; this voyage and this sowing needs one thing only, that we cast forth our possessions; all the rest will that Husbandman do, of whom Christ says, My Father is the Husbandman. John 15:1 Is it not then absurd to be sluggish and slothful where we may gain all without labor, and where there are many toils and many troubles and cares, and after all, an uncertain hope, there to display all eagerness? Let us not, I beseech you, let us not be to such a degree senseless about our own salvation, but let us leave the more troublesome task, and run to that which is most easy and more profitable, that we may obtain also the good things that are to come; through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy and quickening Spirit be glory, now and ever, and world without end. Amen.

The nature of man is somehow a thing that is lazy and easily falls into ruin, not because of how the physis itself is constituted, but because of the laziness that comes from deliberate choice. Therefore it needs much reminding. And for this reason Paul, writing to the Philippians, said, "To write the same things to you is not burdensome for me, but for you it is safe."

1. The nature of man is somehow a thing slothful, and easily declining to perdition, not by reason of the constitution of the nature itself, but by reason of that sloth which is of deliberate choice. Wherefore it needs much reminding. And for this cause Paul, writing to the Philippians, said, To write the same things to you, to me indeed is not grievous, but for you it is safe. Philippians 3:1

The earth, once it has received seed, immediately produces its fruit and does not need a second sowing. But our souls are not like this, and we must be content if, after sowing many times and showing much care, we are able even once to receive fruit. First of all, what is said settles in the mind with difficulty because the ground is very hard and tangled with countless thorns, and there are many things that set traps and carry away the seed. Then, even after it has been fixed and taken root, it still needs the same attention so that it may reach maturity, and having done so may remain undamaged and suffer no harm from anything. In the case of seeds, when the grain is fully formed and has gained its proper strength, it easily resists rust, drought, and everything else. But it is not so with doctrines. In their case, even after all the work has been fully completed, one storm and flood often comes and brings them to ruin, either through the assault of difficult circumstances, or through the schemes of men skilled in deception, or through various other temptations brought against them.

The earth when it has once received the seed, straightway gives forth its fruits, and needs not a second sowing; but with our souls it is not so, and one must be content, after having sown many times, and manifested much carefulness, to be able once to receive fruit. For in the first place, what is said settles in the mind with difficulty, because the ground is very hard, and entangled with thorns innumerable, and there are many which lay plots, and carry away the seed; afterwards, when it has been fixed and has taken root, it still needs the same attention, that it may come to maturity, and having done so may remain uninjured, and take no harm from any. For in the case of seeds, when the ear is fully formed and has gained its proper strength, it easily despises rust, and drought, and every other thing; but it is not so with doctrines; in their case after all the work has been fully done, one storm and flood often comes on, and either by the attack of unpleasant circumstances, or by the plots of men skilled to deceive, or by various other temptations brought against them, brings them to ruin.

I haven't said this without reason, but so that when you hear John repeating the same words, you won't accuse him of empty talk or consider him annoying or tiresome. He wanted to be heard by speaking once, but because not many paid attention to what was said the first time due to their deep sleep, he rouses them again with this second call. Now notice: he had said that the one who comes after me is preferred before me, and that I am not worthy to untie the strap of his sandal, and that he baptizes with the Holy Spirit and with fire, and that he saw the Spirit descending like a dove and remaining on him, and he testified that this is the Son of God. No one paid attention, asked questions, or said, "Why are you saying these things? On whose behalf? For what reason?" Again he had said, "Behold the Lamb of God, who takes away the sin of the world," yet not even then did he break through their unresponsiveness. Therefore, after this he is forced to repeat the same words again, like someone softening some hard and stubborn soil through cultivation, and using his word like a plow to break up the mind that had hardened into clumps, so as to plant the seed deeply. For this reason he doesn't make his message long either, because he wanted only one thing: to bring them over and connect them to Christ. He knew that as soon as they had received this message and been persuaded, they would no longer need someone to testify about him. And this is exactly what happened. For if the Samaritans could say to the woman after hearing him, "Now we believe not because of what you said, for we know that this is indeed the Christ, the Savior of the world," the disciples would be won over much more quickly, which was the case. For when they came and heard him for just one evening, they never returned to John but were so attached to him that they took on John's ministry and proclaimed him themselves. For the Evangelist says that he finds his own brother Simon and tells him, "We have found the Messiah," which translated means the Christ. And notice this, I ask you: when he said, "The one who comes after me is preferred before me," and "I am not worthy to untie the strap of his sandal," he caught no one, but when he spoke of the Dispensation and lowered his message to a humbler tone, then the disciples followed him.

I have not said this without cause, but that when you hear John repeating the same words, you may not condemn him for vain talking; nor deem him impertinent or wearisome. He desired to have been heard by once speaking, but because not many gave heed to what was spoken from the first, by reason of deep sleep, he again rouses them by this second call. Now observe; he had said, He that comes after me, is preferred before me: and that I am not worthy to unloose the latchet of His shoe; and that He baptizes with the Holy Ghost, and with fire; and that he saw the Spirit descending like a dove, and it abode upon Him, and he bare record that this is the Son of God. No one gave heed, nor asked, nor said, Why do you say these things? In whose behalf? For what reason? Again he had said, Behold the Lamb of God, which takes away the sin of the world; yet not even so did he touch their insensibility. Therefore, after this he is compelled to repeat the same words again, as if softening by tillage some hard and stubborn soil, and by his word as by a plow, disturbing the mind which had hardened into clods, so as to put in the seed deep. For this reason he does not make his discourse a long one either; because he desired one thing only, to bring them over and join them to Christ. He knew that as soon as they had received this saying, and had been persuaded, they would not afterwards need one to bear witness unto Him. As also it came to pass. For, if the Samaritans could say to the woman after hearing Him, Now we believe, not because of your saying, for we know that this is indeed the Christ, the Saviour of the world, the disciples would be much more quickly subdued, as was the case. For when they had come and heard Him but one evening, they returned no more to John, but were so nailed to Him, that they took upon them the ministry of John, and themselves proclaimed Him. For, says the Evangelist, He finds his own brother Simon, and says unto him, We have found the Messias, which is, being interpreted, the Christ. And observe, I pray you, this, how, when he said, He that comes after me is preferred before me; and that, I am not worthy to unloose the lachet of His shoe; he caught no one, but when he spoke of the Dispensation, and lowered his discourse to a humbler tone, then the disciples followed Him.

We can observe this not only in the case of these disciples, but also in how most people are not as drawn to hearing something great and lofty said about God as they are when they hear about some act of grace and loving-kindness—something that concerns the salvation of those listening. When they heard that He takes away the sin of the world, they immediately ran to Him. They reasoned, "If it's possible to wash away the accusations against us, why should we wait? Here is Someone who will set us free without any effort on our part. Wouldn't it be complete foolishness to delay accepting this gift?" Let those who are catechumens and who keep putting off their salvation until their last breath hear this.

And we may remark this, not only in the instance of the disciples, but that the many are not so much attracted when some great and sublime thing is said concerning God, as when some act of graciousness and lovingkindness, something pertaining to the salvation of the hearers, is spoken of. They heard that He takes away the sin of the world, and straightway they ran to Him. For, said they, if it is possible to wash away the charges that lie against us, why do we delay? Here is One who will deliver us without labor of ours. Is it not extreme folly to put off accepting the Gift? Let those hear who are Catechumens, and are putting off their salvation to their latest breath.

Again, the Evangelist says that John stood and said, "Behold, the Lamb of God." Christ says nothing; His messenger says everything. This is how it is with a bridegroom. For a time he says nothing to the bride but stands there in silence, while some point him out to the bride and others place her hand in his. She simply appears, and he does not leave having taken her by himself, but only after he has received her from another who gives her to him. And once he has received her in this way, he arranges things so that she no longer remembers those who arranged the betrothal. This is how it was with Christ. He came to join the Church to Himself. He said nothing but simply came. It was His friend John who placed the bride's right hand in His, when through his words he placed the souls of people into His hand. After Christ received them, He arranged things so that they no longer went back to John who had entrusted them to Him.

Again, says the Evangelist, John stood, and says, Behold, the Lamb of God. Christ utters no word, His messenger says all. So it is with a bridegroom. He says not for a while anything to the bride, but is there in silence, while some show him to the bride, and others give her into his hands; she merely appears, and he departs not having taken her himself, but when he has received her from another who gives her to him. And when he has received her thus given, he so disposes her, that she no more remembers those who betrothed her. So it was with Christ. He came to join to Himself the Church; He said nothing, but merely came. It was His friend, John, who put into His the bride's right hand, when by his discourses he gave into His hand the souls of men. He having received them, afterwards so disposed them, that they departed no more to John who had committed them to Him.

Here we may observe not only this point, but something additional. Just as at a marriage the bride does not go to the bridegroom, but he hurries to her—even if he is a king's son and even if he is about to marry someone poor and lowly, or even a servant—so it was in this case. Human physis did not ascend, but lowly and poor as it was, He came to it. And when the marriage had taken place, He no longer allowed it to remain here, but having taken it to Himself, He brought it to His Father's house.

2. And here we may remark, not this only, but something besides. As at a marriage the maiden goes not to the bridegroom, but he hastens to her, though he be a king's son, and though he be about to espouse some poor and abject person, or even a servant, so it was here. Man's nature did not go up, but contemptible and poor as it was, He came to it, and when the marriage had taken place, He suffered it no longer to tarry here, but having taken it to Himself, transported it to the house of His Father.

Why then does John not take his disciples apart and speak with them privately about these matters, and then hand them over to Christ, instead of saying publicly to them along with all the people, "Behold the Lamb of God"? He does this so that it may not seem to be a matter of arrangement. For if they had gone away from him to Christ after being privately instructed by him, and as if to do him a favor, they would perhaps soon have fallen away again. But now, having taken up following Him based on teaching that was given publicly, they afterwards remained His firm disciples, since they had not followed Him to gratify their teacher, but were looking purely to their own benefit.

Why then does not John take his disciples apart, and converse with them on these matters, and so deliver them over to Christ, instead of saying publicly to them in common with all the people, 'Behold the Lamb of God?'? That it may not seem to be a matter of arrangement; for had they gone away from him to Christ after having been privately admonished by him, and as though to do him a favor, they would perhaps soon have started away again; but now, having taken upon them the following Him, from teaching which had been general, they afterwards remained His firm disciples, as not having followed Him in order to gratify the teacher, but as looking purely to their own advantage.

The prophets and apostles all preached about Him when He was absent. The prophets did so before His coming in the flesh, and the apostles after He was taken up. John alone proclaimed Him while He was present. This is why he calls himself the friend of the Bridegroom, since he alone was present at the marriage. He was the one who did and accomplished everything, and he made a beginning of the work. Looking at Jesus as He walked, John says, "Behold the Lamb of God." He witnessed to Christ and expressed his admiration not only with his voice but also with his eyes, rejoicing and glorying. For a while he does not speak any word of exhortation to his followers, but only shows wonder and astonishment at the one who was present. He declares to everyone the gift that Christ came to give and the manner of purification, for "the Lamb" declares both these things. He did not say "Who shall take" or "Who has taken," but "Who takes away the sins of the world," because this is what He always does. He did not take them away only when He suffered, but from that time until now He continues to take them away. He is not repeatedly crucified (for He offered one sacrifice for sins), but by that one sacrifice He continually purges them. Just as "the Word" shows us His preeminence, and "the Son" His superiority compared to others, so "the Lamb," "the Christ," "that Prophet," "the True Light," "the Good Shepherd," and whatever other names are applied to Him with the definite article mark a great difference. For there were many lambs, prophets, christs, and sons, but John separates Him from all these by a wide interval. He accomplished this not only by using the definite article but also by adding "Only-Begotten," for Christ had nothing in common with creation.

The Prophets and Apostles then all preached Him absent; the Prophets before His coming according to the flesh, the Apostles after He was taken up; John alone proclaimed Him present. Wherefore he calls himself the friend of the Bridegroom John 3:29, since he alone was present at the marriage, he it was that did and accomplished all, he made a beginning of the work. And looking upon Jesus walking, he says, Behold the Lamb of God. Not by voice alone, but with his eyes also he bore witness to, and expressed his admiration of, Christ, rejoicing and glorying. Nor does he for awhile address any word of exhortation to his followers, but only shows wonder and astonishment at Him who was present, and declares to all the Gift which He came to give, and the manner of purification. For the Lamb declares both these things. And he said not, Who shall take, or Who has taken; but, Who takes away the sins of the world; because this He ever does. He took them not then only when He suffered, but from that time even to the present does He take them away, not being repeatedly crucified, (for He offered One Sacrifice for sins,) but by that One continually purging them. As then The Word shows us His pre-eminence, and The Son His superiority in comparison with others, so The Lamb, The Christ, that Prophet, the True Light, the Good Shepherd, and whatever other names are applied to Him with the addition of the article, mark a great difference. For there were many Lambs, and Prophets, and Christs, and sons, but from all these John separates Him by a wide interval. And this he secured not by the article only, but by the addition of Only-Begotten; for He had nothing in common with the creation.

If it seems unreasonable to anyone that these things should be spoken at the tenth hour (that was the time of day, for he says, "It was about the tenth hour" — John 1:39), such a person seems to me to be quite mistaken. In the case of most people — those who serve the flesh — the time after eating is not very suitable for urgent matters, because their hearts are weighed down with food. But here was a man who did not even eat ordinary food, and who in the evening was as clear-minded as we are in the morning (or rather much more so; for often the leftovers from our evening meal that remain in us fill our minds with fantasies, but he filled his body with none of these things). He was quite right to speak of these matters late in the evening. Besides, he was staying in the wilderness by the Jordan, where everyone came to his baptism with great reverence, caring little at that time for worldly things — just as they also stayed with Christ for three days and had nothing to eat (Matthew 15:32). For this is the mark of an eager herald and a careful farmer: not to stop before he sees that the planted seed has taken firm root. Why then did he not go throughout all parts of Judea preaching Christ, rather than stand by the river waiting for Him to come, so that he might point Him out when He arrived? Because he wanted this to be accomplished by His works. His own purpose in the meantime was only to make Him known and to persuade some to hear about eternal life. But to Him he leaves the greater testimony, that of works, as He also says, "I receive not testimony of men. The works which My Father has given Me, these bear witness of Me" (chapter 5, verses 34, 36). Notice how much more effective this was; for when he had thrown in a little spark, immediately the flame rose high. For those who previously had not even paid attention to his words, afterwards say, "All things which John spoke were true" (John 10:41).

If it seems to any unseasonable that these things should be spoken at the tenth hour (that was the time of day, for he says, It was about the tenth hour — John 1:39, such an one seems to me to be much mistaken. In the case indeed of the many, and those who serve the flesh, the season after feasting is not very suitable for any matters of pressing moment, because their hearts are burdened with meats: but here was a man who did not even partake of common food, and who at evening was as sober as we are at morning, (or rather much more so; for often the remains of our evening food that are left within us, fill our souls with imaginations, but he loaded his vessel with none of these things;) he with good reason spoke late in the evening of these matters. Besides, he was tarrying in the wilderness by Jordan, where all came to his baptism with great fear, and caring little at that time for the things of this life; as also they continued with Christ three days, and had nothing to eat. Matthew 15:32 For this is the part of a zealous herald and a careful husbandman, not to desist before he see that the planted seed has got a firm hold. Why then did he not go about all the parts of Judæa preaching Christ, rather than stand by the river waiting for Him to come, that he might point Him out when He came? Because he wished that this should be effected by His works; his own object being in the mean time only to make Him known, and to persuade some to hear of eternal life. But to Him he leaves the greater testimony, that of works, as also He says, I receive not testimony of men. The works which My Father has given Me, the same bear witness of Me. c. v. 34, 36 Observe how much more effectual this was; for when he had thrown in a little spark, at once the blaze rose on high. For they who before had not even given heed to his words, afterwards say, All things which John spoke were true. John 10:41

Besides, if he had gone around saying these things, what was being done would have seemed to be motivated by some human reason, and the preaching would have seemed full of suspicion.

3. Besides, if he had gone about saying these things, what was being done would have seemed to be done from some human motive, and the preaching to be full of suspicion.

And the two disciples heard him and followed Jesus.

And the two disciples heard him, and followed Jesus.

Yet John had other disciples, but they not only did not follow Jesus—they were actually jealous of him. One of them said, "Rabbi, the man who was with you beyond the Jordan, the one you testified about, is now baptizing, and everyone is going to him" (John 3:26). And again they appear to be bringing a charge against him: "Why do we fast, but your disciples do not fast?" (Matthew 9:14). But those who were better than the rest had no such attitude. Instead, they heard and immediately followed. They followed not because they despised their teacher, but because they were completely convinced by him, and they gave the strongest proof that they acted from sound judgment of his reasoning. They did not do this because he advised them to—that might have seemed suspicious. Rather, when he simply predicted what was to come, that Jesus would baptize with the Holy Spirit and with fire, they followed. They were not abandoning their teacher, but rather wanted to learn what Christ offered beyond what John taught. Notice how their enthusiasm was combined with humility. They did not immediately approach Jesus and question him about necessary and most important matters, nor did they want to speak with him publicly while everyone was present, approaching him suddenly and casually. Instead, they did so privately, because they knew that their teacher's words came not from humility but from truth.

Yet John had other disciples, but they not only did not follow Jesus, but were even jealously disposed towards him. Rabbi, says one, He that was with you beyond Jordan, to whom you bore witness, behold, the same baptizes, and all men come unto him. John 3:26 And again they appear bringing a charge against him; Why do we fast, but your disciples fast not? Matthew 9:14 But those who were better than the rest had no such feeling, but heard, and at once followed; followed, not as despising their teacher, but as being most fully persuaded by him, and producing the strongest proof that they acted thus from a right judgment of his reasonings. For they did not do so by his advice, that might have appeared suspicious; but when he merely foretold what was to come to pass, that He should baptize with the Holy Ghost, [and with fire,] they followed. They did not then desert their teacher, but rather desired to learn what Christ brought with Him more than John. And observe zeal combined with modesty. They did not at once approach and question Jesus on necessary and most important matters, nor were they desirous to converse with Him publicly, while all were present, at once and in an off-hand manner, but privately; for they knew that the words of their teacher proceeded not from humility, but from truth.

Why hasn't he revealed the name of the other disciple as well? Some say it's because the writer himself was the one who followed. Others say no, but rather that he wasn't one of the prominent disciples, so there was no need to say more than necessary. What benefit would it have been for us to learn his name, when the writer doesn't even mention the names of the seventy-two? Saint Paul did the same thing. He says, "We have sent with him the brother (who has often been eager in many things) whose praise is in the Gospel" (2 Corinthians 8:18). Furthermore, he mentions Andrew for another reason. What is that reason? It's so that when you learn that Simon, after hearing together with Andrew "Follow me, and I will make you fishers of men" (Matthew 4:19), wasn't confused by such a strange promise, you may understand that his brother had already laid the foundations of faith within him.

Wherefore then has he not made known the name of the other also? Some say, because it was the writer himself that followed; others, not so, but that he was not one of the distinguished disciples; it behooved not therefore to say more than was necessary. For what would it have advantaged us to learn his name, when the writer does not mention the names even of the seventy-two? St. Paul also did the same. We have sent, says he, with him the brother, (who has often in many things been forward,) whose praise is in the Gospel. 2 Corinthians 8:18 Moreover, he mentions Andrew for another reason. What is this? It is, that when you are informed that Simon having in company with him heard, Follow Me, and I will make you fishers of men Matthew 4:19, was not perplexed at so strange a promise, you may learn that his brother had already laid down within him the beginnings of the faith.

Hence we are taught that God does not come before our wills with His gifts, but that when we begin, when we make the choice to be willing, then He gives us many opportunities of salvation. What are you looking for? Why does He ask this? The One who knows the hearts of people, who dwells in our thoughts—does He ask? He does, but not to gain information; how could that be? Rather, through the question He makes them more comfortable and gives them greater boldness, and shows them that they are worthy to hear Him. For it was likely that they would feel ashamed and afraid, since they were unknown to Him and had heard such things about Him from the testimony of their teacher. Therefore, to remove all this—their shame and their fear—He questions them, and would not let them follow all the way to the house in silence. Yet the outcome would have been the same had He not questioned them; they would have stayed by following Him, and by walking in His footsteps would have reached His dwelling. Why then did He ask? To accomplish what I said: to calm their minds, still disturbed with shame and anxiety, and to give them confidence.

Hence we are taught, that God does not prevent our wills by His gifts, but that when we begin, when we provide the being willing, then He gives us many opportunities of salvation. What do you seek? How is this? He who knows the hearts of men, who dwells in our thoughts, does He ask? He does; not that He may be informed; how could that be? But that by the question He may make them more familiar, and impart to them greater boldness, and show them that they are worthy to hear Him; for it was probable that they would blush and be afraid, as being unknown to him, and as having heard such accounts of Him from the testimony of their teacher. Therefore to remove all this, their shame and their fear, he questions them, and would not let them come all the way to the house in silence. Yet the event would have been the same had He not questioned them; they would have remained by following Him, and walking in His steps would have reached His dwelling. Why then did He ask? To effect that which I said, to calm their minds, yet disturbed with shame and anxiety, and to give them confidence.

They showed their eager desire not only by following him but also by their question. Even though they had not yet learned or heard anything from him, they call him Master, placing themselves among his disciples and explaining why they were following—so they could hear something profitable. Notice their wisdom as well. They didn't say, "Teach us your doctrines," or ask about something else they needed to know. Instead they asked, "Where do you live?" Because, as I said before, they wanted to speak with him privately, to hear from him, and to learn. So they didn't put it off or say, "We'll definitely come tomorrow and hear you speak in public." Rather, they showed how eager they were to hear him by not being discouraged even by the time of day, since the sun was already near setting (it was, John says, about the tenth hour). And so Christ doesn't tell them the identifying features of his home or where it's located, but instead encourages them to follow him by showing that he had accepted them. For this reason he said nothing like "It's too late now for you to come to the house; tomorrow you can hear if you want to; go home now." Instead he talks with them as with friends, as with those who had long been with him.

Nor was it by their following only that they showed their earnest desire, but by their question also: for when they had not as yet learned or even heard anything from Him, they call Him, Master; thrusting themselves as it were among His disciples, and declaring what was the cause of their following, that they might hear somewhat profitable. Observe their wisdom also. They did not say, Teach us of Your doctrines, or some other thing that we need to know; but what? Where dwellest Thou? Because, as I before said, they wished in quiet to say somewhat to Him, and to hear somewhat from Him, and to learn. Therefore they did not defer the matter, nor say, We will come tomorrow by all means, and hear you speak in public; but showed the great eagerness they had to hear Him, by not being turned back even by the hour, for the sun was already near its setting, ( it was, says John, about the tenth hour.) And therefore Christ does not tell them the marks of His abode, nor its situation, but rather induces them to follow Him by showing them that He had accepted them. For this reason He did not say anything of this kind to them, It is an unseasonable time now for you to enter into the house, tomorrow you shall hear if you have any wish, return home now; but converses with them as with friends, and those who had long been with Him.

How then does He say in another place, "But the Son of Man has not where to lay His head" (Luke 9:58), while here He says, "Come and see where I abide" (John 1:39)? Because the expression "has not where to lay His head" means that He had no dwelling place of His own, not that He did not stay in a house. And this is the meaning of the comparison. The Evangelist has mentioned that they stayed with Him that day, but has not added why, because the reason was clear; for they followed Christ and He drew them to Him for no other reason than that they might receive instruction. And they received this so abundantly and eagerly even in a single night that they immediately went out to bring others to Him.

How then says He in another place, But the Son of Man has not where to lay His head Luke 9:58, while here He says, Come and see John 1:39 where I abide? Because the expression has not where to lay His head, signifies that He had no dwelling place of His own, not that He did not abide in a house. And this too is the meaning of the comparison. The Evangelist has mentioned that they abode with Him that day, but has not added wherefore, because the reason was plain; for from no other motive did they follow Christ, and He draw them to Him, but only that they might have instruction; and this they enjoyed so abundantly and eagerly even in a single night, that they both proceeded straightway to the capture of others.

We should learn from this to consider everything less important than hearing the word of God, and to view no time as inappropriate. Even if someone must go to another person's house, and though a stranger must make himself known to important people, whether late in the day or at any other time, we should never neglect this business. Let food and baths and meals and the other things of this life have their designated times, but let the teaching of heavenly philosophy have no separate time—let every moment belong to it. For Paul says, "In season, out of season, reprove, rebuke, exhort" (2 Timothy 4:2), and the Prophet also says, "In His law will he meditate day and night" (Psalm 1:3), and Moses commanded the Jews to do this constantly. For the things of this life—I mean baths and meals—even if they are necessary, when repeated continually make the body weak. But the teaching of the soul, the more it continues, the stronger it makes the soul that receives it. Yet now we divide up all our time for trivial matters and useless idle talk, and we sit together doing nothing during the morning and afternoon, midday and evening as well, and we have designated places for this. But when we hear the divine teachings twice or three times a week, we become sick of it and completely full. What is the reason? Our soul is in a bad condition. We have completely weakened its ability to desire and reach after these things. And therefore it is not strong enough to have an appetite for spiritual food. And this, among other things, is a great proof of weakness—not to hunger or thirst, but to have no desire for either. Now if this, when it occurs in our bodies, is a sure sign of serious disease and produces weakness, much more is it so in the soul.

4. Let us then also learn hence to consider all things secondary to the hearing the word of God, and to deem no season unseasonable, and, though a man may even have to go into another person's house, and being a person unknown to make himself known to great men, though it be late in the day, or at any time whatever, never to neglect this traffic. Let food and baths and dinners and the other things of this life have their appointed time; but let the teaching of heavenly philosophy have no separate time, let every season belong to it. For Paul says, In season, out of season, reprove, rebuke, exhort 2 Timothy 4:2; and the Prophet too says, In His law will he meditate day and night Psalm 1:3; and Moses commanded the Jews to do this always. For the things of this life, baths, I mean, and dinners, even if they are necessary, yet being continually repeated, render the body feeble; but the teaching of the soul the more it is prolonged, the stronger it renders the soul which receives it. But now we portion out all our time for trifles and unprofitable silly talking, and we sit together idly during the morning and afternoon, midday and evening besides, and we have appointed places for this; but hearing the divine doctrines twice or thrice in the week we become sick, and thoroughly sated. What is the reason? We are in a bad state of soul; its faculty of desiring and reaching after these things we have relaxed altogether. And therefore it is not strong enough to have an appetite for spiritual food. And this among others is a great proof of weakness, not to hunger nor thirst, but to be disinclined to both. Now if this, when it takes place in our bodies, is a sure sign of grievous disease, and productive of weakness, much more is it so in the soul.

How then, someone asks, shall we be able to restore it—having fallen into such weakness—to strength? What should we do, what should we say? By applying ourselves to the divine words of the prophets, the apostles, the Gospels, and all the others. Then we shall know that it is far better to feed on these than on impure food, for this is how we must describe our unseasonable idle talk and gatherings. Tell me, which is best: to converse about things relating to the marketplace, things in the law courts, or in the military camp, or about things in heaven and what will happen after we depart from this life? Which is best: to talk about our neighbor and our neighbor's affairs, to busy ourselves with what belongs to other people, or to inquire into the things of angels and matters which concern ourselves? For a neighbor's affairs are not yours at all, but heavenly things are yours. But someone says, a person may finish these subjects altogether by speaking about them just once. Why do you not think this way about matters on which you converse uselessly and idly? Why, though you waste your lives on this, have you never exhausted the subject? And I have not yet mentioned what is far more vile than this. These are the things about which the better sort converse with one another, but the more indifferent and careless carry about in their talk actors and dancers and charioteers, defiling people's ears, corrupting their souls, and driving their nature into mad excesses through these stories, introducing every kind of wickedness into their own imagination by means of this discourse. For as soon as the tongue utters the name of the dancer, immediately the soul pictures to itself his looks, his hair, his delicate clothing, and the man himself more effeminate than all. Another person fans the flame in another way, by introducing some prostitute into the conversation, with her words and attitudes and glances, her languishing looks and twisted locks, the smoothness of her cheeks and her painted eyelids. Were you not somewhat affected when I gave this description? Yet do not be ashamed or blush, for the very necessity of nature requires this and so disposes the soul according to the tendency of what is said. But if when I am speaking, you, standing in the church and at a distance from these things, were somewhat affected by hearing it, consider how those are likely disposed who sit in the theater itself, who are totally free from dread, who are absent from this venerable and awesome assembly, who both see and hear those things with much shamelessness. And why then, perhaps one of those who pay no attention may say, if the necessity of nature so disposes the soul, do you let that go and blame us? Because to be softened when one hears these things is nature's work, but to hear them is not a fault of nature but of deliberate choice. For just as someone who meddles with fire must necessarily be injured—so wills the weakness of our nature—yet nature does not therefore draw us to the fire and to the injury arising from it; this can only come from deliberate perversity. I beg you, therefore, to remove and correct this fault, so that you may not willingly cast yourself down the precipice, nor thrust yourselves into the pits of wickedness, nor run of your own accord to the blaze, lest we place ourselves in jeopardy of the fire prepared for the devil. May it come to pass that we all, being delivered both from this fire and from that, may go to the very bosom of Abraham, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and Holy Spirit, be glory forever and ever. Amen.

How then, says one, shall we be able to renew it, thus fallen and relaxed, to strength? What doing, what saying? By applying ourselves to the divine words of the prophets, of the Apostles, of the Gospels, and all the others; then we shall know that it is far better to feed on these than on impure food, for so we must term our unseasonable idle talking and assemblies. For which is best, tell me, to converse on things relating to the market, or things in the law courts, or in the camp, or on things in heaven, and on what shall be after our departure hence? Which is best, to talk about our neighbor and our neighbor's affairs, to busy ourselves in what belongs to other people, or to enquire into the things of angels, and into matters which concern ourselves? For a neighbor's affairs are not yours at all; but heavenly things are yours. But, says some one, a man may by once speaking finish these subjects altogether. Why do you not think this in matters on which you converse uselessly and idly, why though you waste your lives on this have you never exhausted the subject? And I have not yet named what is far more vile than this. These are the things about which the better sort converse one with the other; but the more indifferent and careless carry about in their talk players and dancers and charioteers, defiling men's ears, corrupting their souls, and driving their nature into mad excesses by these narratives, and by means of this discourse introducing every kind of wickedness into their own imagination. For as soon as the tongue has uttered the name of the dancer, immediately the soul has figured to itself his looks, his hair, his delicate clothing, and himself more effeminate than all. Another again fans the flame in another way, by introducing some harlot into the conversation, with her words, and attitudes, and glances, her languishing looks and twisted locks, the smoothness of her cheeks, and her painted eyelids. Were you not somewhat affected when I gave this description? Yet be not ashamed, nor blush, for the very necessity of nature requires this, and so disposes the soul according as the tendency of what is said may be. But if, when it is I that speak, you, standing in the church, and at a distance from these things, were somewhat affected at the hearing, consider how it is likely that they are disposed, who sit in the theater itself, who are totally free from dread, who are absent from this venerable and awful assembly, who both see and hear those things with much shamelessness. And why then, perhaps one of those who heed not may say, if the necessity of nature so disposes the soul, do you let go that, and blame us? Because, to be softened when one hears these things, is nature's work; but to hear them is not a fault of nature, but of deliberate choice. For so he who meddles with fire must needs be injured, so wills the weakness of our nature; yet nature does not therefore draw us to the fire and to the injury thence arising; this can be only from deliberate perversity. I beseech you, therefore, to remove and correct this fault, that you may not of your own accord cast yourself down the precipice, nor thrust yourselves into the pits of wickedness, nor run of yourselves to the blaze, lest we place ourselves in jeopardy of the fire prepared for the devil. May it come to pass, that we all being delivered both from this fire and from that, may go to the very bosom of Abraham, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and Holy Ghost, be glory for ever and ever. Amen.