Author: Mourad Takla

Are we running and working for nothing, then? Are we sowing on rocks? Does the seed fall on rocks? Does it fall without us knowing it beside the path and among thorns? I am deeply troubled and afraid that our farming might be useless—not that I will lose out on the reward for this work along with you. For it is not the same for those who teach as it is for farmers. Often a farmer, after a year of hard work and sweat, if the earth produces no proper return for his efforts, will be unable to find comfort for his labors from anyone else. He returns ashamed and discouraged from his barn to his house, his wife and children, unable to demand from anyone a reward for his long toil. But in our case it is nothing like this. For even if the soil we cultivate bears no fruit, as long as we have shown all diligence, the Lord of it and of us will not let us leave with disappointed hopes, but will give us a reward. For as Saint Paul says, "Every man shall receive his own reward according to his own labor," not according to the outcome of things. And that this is so, listen: "And you, Son of man, testify to this people, if they will hear, and if they will understand." And Ezekiel says, "If the watchman gives warning what must be fled from and what must be chosen, he has delivered his own soul, even if there is no one who will pay attention." Yet although we have this strong consolation and are confident of the recompense that will be given to us, still when we see that the work in you is not progressing, our condition is no better than the condition of those farmers who lament and mourn, who hide their faces and are ashamed. This is the sympathy of a teacher, this is the natural care of a father. For Moses too, when it was possible for him to have been delivered from the ingratitude of the Jews and to have laid the more glorious foundation of another and far greater people ("Let me alone, that I may consume them, and make of you a nation mightier than this," said God), because he was a holy man, the servant of God, and a very true and generous friend, could not even bear to listen to this word. He chose rather to perish with those who had once been entrusted to him than to be saved without them and be in greater honor. This is what someone who has the charge of souls ought to be like. For it is a strange thing that anyone who has weak children will not be called the father of any others than those who are sprung from him, but that someone who has had disciples placed in his hands should be continually changing one flock for another, catching at the charge now of these, then of those, then again of others, having no real affection for anyone. May we never have cause to suspect this of you. We trust that you abound more in faith in our Lord Jesus Christ and in love toward one another and toward all people. And we say this because we desire that your zeal may be increased and the excellence of your conduct further advanced. For this is how you will be able to bring your understanding down to the very depth of the words set before us, if no film of wickedness darkens the eyes of your intellect and disturbs its clear-sightedness and sharpness.

1. Do we then run and labor in vain? Are we sowing upon the rocks? Does the seed fall upon the rocks? Does the seed fall without our knowing it by the wayside, and among thorns? I am greatly troubled and fear, lest our husbandry be unprofitable; not as though I shall be a loser as well as you, touching the reward of this labor. For it is not with those who teach as it is with husbandmen. Oftentimes the husbandman after his year's toil, his hard work and sweat, if the earth produce no suitable return for his pains, will be able to find comfort for his labors from none else, but returns ashamed and downcast from his barn to his dwelling, his wife and children, unable to require of any man a reward for his lengthened toil. But in our case there is nothing like this. For even though the soil which we cultivate bring forth no fruit, if we have shown all industry, the Lord of it and of us will not suffer us to depart with disappointed hopes, but will give us a recompense; for, says St. Paul, Every man shall receive his own reward according to his own labor 1 Corinthians 3:8, not according to the event of things. And that it is so, hearken: And You, he says, Son of man, testify unto this people, if they will hear, and if they will understand. Ezekiel 2:5, not from Septuagint And Ezekiel says, If the watchman give warning what it behooves to flee from, and what to choose, he has delivered his own soul, although there be none that will take heed. Ezekiel 3:18, and 33:9; not quoted from Septuagint Yet although we have this strong consolation, and are confident of the recompense that shall be made us, still when we see that the work in you does not go forward, our state is not better than the state of those husbandmen who lament and mourn, who hide their faces and are ashamed. This is the sympathy of a teacher, this is the natural care of a father. For Moses too, when it was in his power to have been delivered from the ingratitude of the Jews, and to have laid the more glorious foundation of another and far greater people, ( Let Me alone, said God, that I may consume them, and make of you a nation mightier than this Exodus 32:10) because he was a holy man, the servant of God, and a friend very true and generous, he did not endure even to hearken to this word, but chose rather to perish with those who had been once allotted to him, than without them to be saved and be in greater honor. Such ought he to be who has the charge of souls. For it is a strange thing that any one who has weak children, will not be called the father of any others than those who are sprung from him, but that he who has had disciples placed in his hands should be continually changing one flock for another, that we should be catching at the charge now of these, then of those, then again of others, having no real affection for any one. May we never have cause to suspect this of you. We trust that you abound more in faith in our Lord Jesus Christ, and in love to one another and towards all men. And this we say as desiring that your zeal may be increased, and the excellence of your conversation farther advanced. For it is thus that you will be able to bring your understandings down to the very depth of the words set before us, if no film of wickedness darken the eyes of your intellect, and disturb its clearsightedness and acuteness.

What then is the passage set before us today? John bore witness of Him and cried out, saying, "This was He of whom I spoke: He that comes after me is preferred before me, for He was before me." The Evangelist makes very frequent mention of John and often brings forward his testimony. He does this not without reason, but very wisely. For all the Jews held the man in great admiration—even Josephus attributes the war to his death and shows that on his account what was once the mother city is now no city at all, and he continues his words of praise at great length. Therefore, desiring to make the Jews ashamed by his means, the Evangelist continually reminds them of the testimony of the forerunner. The other Evangelists mention the older prophets, and at each successive event concerning Him they direct the hearer to them. Thus when the Child is born, they say, "Now all this was done that it might be fulfilled which was spoken by Isaiah the prophet, saying, 'Behold, a virgin shall be with child and shall bring forth a son'" (Matthew 1:22; Isaiah 7:14). And when He is plotted against and sought for everywhere so diligently that even tender infancy is slaughtered by Herod, they bring in Jeremiah, saying, "In Ramah was there a voice heard, lamentation and weeping and great mourning, Rachel weeping for her children" (Matthew 2:18; Jeremiah 31:15). And again, when He comes up out of Egypt, they mention Hosea, saying, "Out of Egypt have I called my Son" (Matthew 2:15; Hosea 11:1), and they do this everywhere. But John, providing testimony more clear and fresh and uttering a voice more glorious than the others, continually brings forward not only those who had departed and were dead, but also one who was alive and present, who pointed Him out and baptized Him. He continually introduces him, not desiring to gain credit for the master through the servant, but condescending to the weakness of his hearers. For just as unless He had taken the form of a servant He would not have been easily received, so had He not prepared the ears of his fellow servants through the voice of a servant, most of the Jews would not have received the Word.

What then is it which is set before us today? John bore witness of Him, and cried, saying, This was He of whom I spoke, He that comes after me is preferred before me, for He was before me. The Evangelist is very full in making frequent mention of John, and often bearing about his testimony. And this he does not without a reason, but very wisely; for all the Jews held the man in great admiration, (even Josephus imputes the war to his death; and shows, that, on his account, what once was the mother city, is now no city at all, and continues the words of his encomium to great length,) and therefore desiring by his means to make the Jews ashamed, he continually reminds them of the testimony of the forerunner. The other Evangelists make mention of the older prophets, and at each successive thing that took place respecting Him refer the hearer to them. Thus when the Child is born, they say, Now all this was done, that it might be fulfilled which was spoken by Esias the prophet, saying, Behold, a virgin shall be with Child, and shall bring forth a Son Matthew 1:22; Isaiah 7:14; and when He is plotted against and sought for everywhere so diligently, that even tender infancy is slaughtered by Herod, they bring in Jeremy, saying, In Ramah was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children Matthew 2:18; Jeremiah 31:15; and again, when He comes up out of Egypt, they mention Hosea, saying, Out of Egypt have I called My Son Matthew 2:15; Hosea 11:1; and this they do everywhere. But John providing testimony more clear and fresh, and uttering a voice more glorious than the other, brings continually forward not those only who had departed and were dead, but one also who was alive and present, who pointed Him out and baptized Him, him he continually introduces, not desiring to gain credit for the master through the servant, but condescending to the infirmity of his hearers. For as unless He had taken the form of a servant, He would not have been easily received, so had He not by the voice of a servant prepared the ears of his fellow-servants, the many (at any rate) of the Jews would not have received the Word.

However, there was another great and wonderful arrangement beyond this. When someone speaks highly of himself, his testimony becomes suspect and often creates an obstacle for many listeners, so another person comes to testify about Him. Besides this, crowds usually run more readily to a voice that is more familiar and natural to them, recognizing it more than other voices. This is why the voice from heaven was spoken only once or twice, but John's voice was heard many times and continuously. Those among the people who had overcome the weakness of their nature and been freed from all sensory things could hear the voice from heaven and had no great need for human testimony. In all things they obeyed that heavenly voice and were led by it. But those who still lived at a lower level and were wrapped in many veils needed that lesser voice. In the same way, John, because he had stripped himself completely of sensory things, needed no other teachers but was taught from heaven. "He who sent me to baptize with water," he says, "the same said to me, 'Upon whom you shall see the Spirit of God descending, the same is He'" (John 1:33). But the Jews, who were still children and could not yet reach that height, had a man for their teacher—a man who did not speak his own words to them but brought them a message from above.

2. But besides this, there was another great and wonderful provision. For because to speak any great words concerning himself, makes a man's witness to be suspected, and is often an obstacle to many hearers, another comes to testify of Him. And besides this the many are in a manner wont to run more readily to a voice which is more familiar and natural to them, as recognizing it more than other voices; and therefore the voice from heaven was uttered once or twice, but that of John oftentimes and continually. For those of the people who had surmounted the infirmity of their nature, and had been released from all the things of sense, could hear the Voice from heaven, and had no great need of that of man, but in all things obeyed that other, and were led by it; but they who yet moved below, and were wrapt in many veils, needed that meaner (voice). In the same way John, because he had snipped himself in every way of the things of sense, needed no other instructors, but was taught from heaven. He that sent me, says he, to baptize with water, the Same said to me, Upon whom you shall see the Spirit of God descending, the same is He. John 1:33 But the Jews who still were children, and could not as yet reach to that height, had a man for their teacher, a man who did not speak to them words of his own, but brought them a message from above.

What then does he say? He bears witness concerning Him and cries out. What does that word "cries" mean? It means he proclaims boldly and freely, without any holding back. What does he proclaim? To what does he bear witness and cry out? "This is He of whom I said, He that comes after me is preferred before me, for He was before me." The testimony is obscure and contains much that seems lowly. He does not say, "This is the Son of God, the Only-begotten, the true Son." Instead, what does he say? "He that comes after me is preferred before me, for He was before me." Just as mother birds do not teach their young all at once how to fly, nor finish their teaching in a single day, but at first lead them out just beyond the nest, then after letting them rest, set them to flying again, and the next day continue flying much farther, and so gently, little by little, bring them to the proper height—in exactly this way the blessed John did not immediately bring the Jews to high things, but taught them for a while to fly up a little above the earth by saying that Christ was greater than he. And yet this very thing was no small matter at the time: to have been able to persuade his hearers that one who had not yet appeared or worked any wonders was greater than a man—John, I mean—so marvelous, so famous, to whom everyone ran, and whom they thought to be an angel. For a while, then, he worked to establish this in the minds of his hearers: that the one to whom testimony was given was greater than the one giving it; that He who came after was greater than he who came before; that He who had not yet appeared was greater than he who was manifest and famous. And notice how wisely he introduces his testimony. He does not only point Him out when He has appeared, but even before He appears, proclaims Him. For the expression "This is He of whom I spoke" is the expression of someone declaring this. Matthew also says that when everyone came to him, he said, "I indeed baptize you with water, but He that comes after me is mightier than I, the latchet of whose shoes I am not worthy to unloose." Why then did he do this even before His appearance? So that when He appeared, the testimony might be readily received, the minds of the hearers being already influenced by what had been said concerning Him, and the lowly external appearance not undermining it. For if they had heard nothing at all concerning Him and then seen the Lord, and if they had received John's testimony at the same time they beheld Him—testimony so wonderful and great—the lowliness of His appearance would have immediately contradicted the grandeur of the words. For Christ took on an appearance so lowly and ordinary that even Samaritan women, prostitutes, and tax collectors had the confidence to approach Him boldly and talk with Him. Therefore, as I said, if they had heard these words and seen Him at the same time, they might perhaps have mocked John's testimony. But now, because even before Christ appeared they had often heard and had become accustomed to what was said about Him, they were affected in the opposite way. They did not reject the instruction of the words because of the appearance of the one being testified about, but from their belief in what had already been told them, they esteemed Him even more glorious.

What then says he? He bears witness concerning Him, and cries, saying What means that word cries? Boldly, he means, and freely, without any reserve, he proclaims. What does he proclaim? To what does he bear witness, and cry? This is He of whom I said, He that comes after me is preferred before me; for He was before me. The testimony is dark, and contains besides much that is lowly. For he does not say, This is the Son of God, the Only-begotten, the true Son; but what? He that comes after me, is preferred before me; for He was before me. As the mother birds do not teach their young all at once how to fly, nor finish their teaching in a single day, but at first lead them forth so as to be just outside the nest, then after first allowing them to rest, set them again to flying, and on the next day continue a flight much farther, and so gently, little by little, bring them to the proper height; just so the blessed John did not immediately bring the Jews to high things, but taught them for a while to fly up a little above the earth saying, that Christ was greater than he. And yet this, even this was for the time no small thing, to have been able to persuade the hearers that one who had not yet appeared nor worked any wonders was greater than a man, (John, I mean,) so marvelous, so famous, to whom all ran, and whom they thought to be an angel. For a while therefore he labored to establish this in the minds of his hearers, that He to whom testimony was borne was greater than he who bore it; He that came after, than he that came before, He who had not yet appeared, than he that was manifest and famous. And observe how prudently he introduces his testimony; for he does not only point Him out when He has appeared, but even before He appears, proclaims Him. For the expression, This is He of whom I spoke, is the expression of one declaring this. As also Matthew says, that when all came to him, he said, I indeed baptize you with water, but He that comes after me is mightier than I, the latchet of whose shoes I am not worthy to unloose. Wherefore then even before His appearance did he this? In order that when He appeared, the testimony might readily be received, the minds of the hearers being already prepossessed by what was said concerning Him, and the mean external appearance not vitiating it. For if without having heard anything at all concerning Him they had seen the Lord, and as they beheld Him had at the same time received the testimony of John's words, so wonderful and great, the meanness of His appearance would have straightway been an objection to the grandeur of the expressions. For Christ took on Him an appearance so mean and ordinary, that even Samaritan women, and harlots, and publicans, had confidence boldly to approach and converse with Him. As therefore, I said, if they had at once heard these words and seen Himself, they might perhaps have mocked at the testimony of John; but now because even before Christ appeared, they had often heard and had been accustomed to what was said concerning Him, they were affected in the opposite way, not rejecting the instruction of the words by reason of the appearance of Him who was witnessed of, but from their belief of what had been already told them, esteeming Him even more glorious.

The phrase "that comes after" means preaching after me, not being born after me. Matthew hints at this when he says "after me comes a man," speaking not of His birth from Mary, but of His coming to preach the Gospel. If he were speaking about the birth, he would not have said "comes," but "has come," since He was already born when John spoke these words. What then does "is before me" mean? It means more glorious, more honorable. John is saying: Do not suppose that because I came preaching first, I am greater than He. I am much inferior—so inferior that I am not worthy to be counted in the rank of a servant. This is what "is before me" means, which Matthew expresses differently when he says, "The latchet of whose shoes I am not worthy to unloose." Again, that the phrase "is before me" does not refer to His coming into being is clear from what follows. If he meant to say this, the words "for He was before me" would be unnecessary. Who could be so dull and foolish as not to know that someone who was born before him existed before him? Or if the words refer to His subsistence before the ages, the statement amounts to nothing more than saying "He who comes after me came into being before me." Besides, such a statement makes no sense, and the reason is added needlessly. If he wished to declare this, he should have said the opposite: "He who comes after me was before me, since also He was born before me." One might reasonably assign being born before as the cause of being before, but not being before as the cause of being born. What we assert is very reasonable. Everyone knows that reasons are assigned for things that are uncertain, not for things that are evident. Now if the discussion concerned the production of substance, it could not be uncertain that the one who was born first must necessarily be first. But because he is speaking about honor, he reasonably explains what seems to be a difficulty. Many might well ask how and on what grounds He who came after became before—that is, appeared with greater honor. In response to this question, he immediately assigns the reason, and the reason is His being first. He does not say that through some kind of advancement He pushed me who was first behind Him, and so became before me. Rather, He was before me, even though He arrives after me.

The phrase, that comes after, means, that preaches after me, not that was born after me. And this Matthew glances at when he says, after me comes a man, not speaking of His birth from Mary, but of His coming to preach (the Gospel), for had he been speaking of the birth, he would not have said, comes, but has come; since He was born when John spoke this. What then means is before me? Is more glorious, more honorable. Do not, he says, because I came preaching first from this, suppose that I am greater than He; I am much inferior, so much inferior that I am not worthy to be counted in the rank of a servant. This is the sense of is before me, which Matthew showing in a different manner, says, The latchet of whose shoes I am not worthy to unloose. Luke 3:16 Again, that the phrase, is before me, does not refer to His coming into Being, is plain from the sequel; for had he meant to say this, what follows, for He was before me, would be superfluous. For who so dull and foolish as not to know that He who was born before him was before him? Or if the words refer to His subsistence before the ages, what is said is nothing else than that He who comes after me came into being before me. Besides, such a thing as this is unintelligible, and the cause is thrown in needlessly; for he ought to have said the contrary, if he had wished to declare this, that He who comes after me was before me, since also He was born before me. For one might with reason assign this, (the being born before) as the cause of being before, but not the being before, as the cause of being born. While what we assert is very reasonable. Since you all at least know this, that they are always things uncertain not things evident, that require their causes to be assigned. Now if the argument related to the production of substance, it could not have been uncertain that he who was born first must needs be first; but because he is speaking concerning honor, he with reason explains what seems to be a difficulty. For many might well enquire, whence and on what pretext He who came after, became before, that is, appeared with great honor; in reply to this question therefore, he immediately assigns the reason; and the reason is, His Being first. He does not say, that by some kind of advancement he cast me who has been first behind him, and so became before me, but that he was before me, even though he arrives after me.

But how, someone asks, if the Evangelist is referring to His manifestation to people and to the glory that would come to Him from them, does he speak of something not yet accomplished as if it had already happened? For he does not say "shall be," but "was." Because it is customary among the prophets of old to speak of the future as if it were the past. Thus Isaiah, speaking of His slaughter, does not say "He shall be led" (which would indicate futurity) as a sheep to the slaughter, but "He was led as a sheep to the slaughter" (Isaiah 53:7). Yet He was not yet incarnate, but the Prophet speaks of what should happen as if it had already occurred. So David, pointing to the Crucifixion, said not "They shall pierce My hands and My feet," but "They pierced My hands and My feet, and parted My garments among them, and cast lots upon My vesture" (Psalm 22:16-18). And discussing the traitor who was not yet born, he says, "He which did eat of My bread has lifted up his heel against Me" (Psalm 41:9). And concerning the circumstances of the Crucifixion, "They gave Me gall for meat, and in My thirst they gave Me vinegar to drink" (Psalm 69:21).

But how, says one, if the Evangelist refers to His manifestation to men, and to the glory which was to attend Him from them, does he speak of what was not yet accomplished, as having already taken place? For he does not say, shall be, but was. Because this is a custom among the prophets of old, to speak of the future as of the past. Thus Isaiah speaking of His slaughter does not say, He shall be led (which would have denoted futurity) as a sheep to the slaughter; but He was led as a sheep to the slaughter Isaiah 53:7; yet He was not yet Incarnate, but the Prophet speaks of what should be as if it had come to pass. So David, pointing to the Crucifixion, said not, They shall pierce My hands and My feet, but They pierced My hands and My feet, and parted My garments among them, and cast lots upon My vesture Psalm 22:16-18; and discoursing of the traitor as yet unborn, he says, He which did eat of My bread, has lifted up his heel against Me Psalm 41:9; and of the circumstances of the Crucifixion, They gave Me gall for meat, and in My thirst they gave Me vinegar to drink. Psalm 69:21

Do you want us to bring forward more examples, or are these enough? I think they're sufficient, because even if we haven't covered all the ground in its full extent, we have at least dug down to its depth. This kind of work is no less demanding than the other. We're concerned that by stretching your attention too far we might cause you to lose focus.

4. Do you desire that we adduce more examples, or do these suffice? For my part, I think they do; for if we have not dug over the ground in all its extent, we have at least dug down to its bottom; and this last kind of work is not less laborious than the former; and we fear lest by straining your attention immoderately we cause you to fall back.

Let us bring our discussion to a fitting close. And what close is fitting? A proper giving of glory to God—and that glory is proper which is given not only by words but far more by actions. For He says, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven." Nothing is more full of light than an excellent way of life. As one of the wise men has said, "The paths of the just shine like the light," and they shine not only for those who kindle the flame by their works and are guides in the way of righteousness, but also for those who are their neighbors. Let us then pour oil into these lamps, so that the flame rises higher and rich light appears. For not only does this oil have great power now, but even when sacrifices were at their height, it was far more acceptable than they could be. "I will have mercy," He says, "and not sacrifice." And with good reason, for that is a lifeless altar, this a living one; and everything laid on that altar becomes food for fire and ends in dust, poured out as ashes, and its smoke dissolves into the air. But here there is nothing like this—the fruits it bears are different. As Paul's words declare, for in describing the treasures of kindness to the poor laid up by the Corinthians, he writes, "For the administration of this service not only supplies the want of the saints, but is abundant also by many thanksgivings unto God." And again, "While they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men; and by their prayer for you, which long after you." Do you see it resolving itself into thanksgiving and praise of God, and continual prayers of those who have been helped, and more fervent charity? Let us then sacrifice, beloved, let us sacrifice every day upon these altars. For this sacrifice is greater than prayer and fasting and many other things, if only it comes from honest gain and honest labor, and is pure from all covetousness and robbery and violence. For God accepts such offerings as these, but the others He turns away from and hates. He will not be honored out of other people's calamities—such sacrifice is unclean and profane, and would rather anger God than appease Him. So we must use all care that we do not, in the place of service, insult Him whom we would honor. For if Cain, for making a second-rate offering and having done no other wrong, suffered extreme punishment, how much more severely shall we suffer when we offer anything gained by robbery and covetousness? It is for this reason that God has shown us the pattern of this commandment—that we might have mercy, not be severe to our fellow-servants. But he who takes what belongs to one and gives it to another has not shown mercy but inflicted harm and done an extreme injustice. As a stone cannot yield oil, so neither can cruelty produce humanity, for alms with such a root as this is no longer alms. Therefore I urge that we look not only to this—that we give to those who need—but also that we give not from other people's plunder. "When one prays and another curses, whose voice will the Lord hear?" If we guide ourselves this strictly, we shall be able by the grace of God to obtain much lovingkindness and mercy and pardon for what we have done wrong during all this long time, and to escape the river of fire. From this may it come to pass that we are all delivered and ascend to the Kingdom of Heaven, through the grace and lovingkindness of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost, be glory for ever and ever. Amen.

Let us then give to our discourse a becoming conclusion. And what conclusion is becoming? A suitable giving of glory to God; and that is suitable which is given, not by words only, but much more by actions. For He says, Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. Matthew 5:16 Now nothing is more full of light than a most excellent conversation. As one of the wise men has said, The paths of the just shine like the light Proverbs 4:18, Septuagint; and they shine not for them alone who kindle the flame by their works, and are guides in the way of righteousness, but also for those who are their neighbors. Let us then pour oil into these lamps, that the flame become higher, that rich light appear. For not only has this oil great strength now, but even when sacrifices were at their height, it was far more acceptable than they could be. I will have mercy, He says, and not sacrifice. Matthew 12:7; Hosea 6:6 And with good reason; for that is a lifeless altar, this a living; and all that is laid on that altar becomes the food of fire, and ends in dust, and it is poured forth as ashes, and the smoke of it is dissolved into the substance of the air; but here there is nothing like this, the fruits which it bears are different. As the words of Paul declare; for in describing the treasures of kindness to the poor laid up by the Corinthians, he writes, For the administration of this service not only supplies the want of the saints, but is abundant also by many thanksgivings unto God. 2 Corinthians 9:12 And again; Whiles they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men; and by their prayer for you, which long after you. Do you behold it resolving itself into thanksgiving and praise of God, and continual prayers of those who have been benefited, and more fervent charity? Let us then sacrifice, beloved, let us sacrifice every day upon these altars. For this sacrifice is greater than prayer and fasting, and many things beside, if only it come from honest gain, and honest toils, and be pure from all covetousness, and rapine, and violence. For God accepts such offerings as these, but the others He turns away from and hates; He will not be honored out of other men's calamities, such sacrifice is unclean and profane, and would rather anger God than appease Him. So that we must use all carefulness, that we do not, in the place of service, insult Him whom we would honor. For if Cain for making a second-rate offering, having done no other wrong, suffered extreme punishment, how shall not we when we offer anything gained by rapine and covetousness, suffer yet more severely. It is for this that God has shown to us the pattern of this commandment, that we might have mercy, not be severe to our fellow-servants; but he who takes what belongs to one and gives it to another, has not shown mercy, but inflicted hurt, and done an extreme injustice. As then a stone cannot yield oil, so neither can cruelty produce humanity; for alms when it has such a root as this is alms no longer. Therefore I exhort that we look not to this only, that we give to those that need, but also that we give not from other men's plunder. When one prays, and another curses, whose voice will the Lord hear? Sirach 34:24 If we guide ourselves thus strictly, we shall be able by the grace of God to obtain much lovingkindness and mercy and pardon for what we have done amiss during all this long time, and to escape the river of fire; from which may it come to pass that we be all delivered, and ascend to the Kingdom of Heaven, through the grace and lovingkindness of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost, be glory for ever and ever. Amen.

Perhaps we seemed to you the other day unnecessarily harsh and burdensome, using language that was too sharp and extending our criticisms of most people's laziness too far. Now if we had done this simply from a desire to annoy you, each of you would rightly have been angry. But if, looking out for your benefit, we neglected in our speech what might please you, if you will not give us credit for our concern, you should at least excuse us because of such loving care. For truly we greatly fear that if we are working hard, and you are not willing to show the same diligence in listening, your future accountability may be all the more severe. That is why we are compelled continually to stir you up and wake you, so that nothing of what is said may escape you. For this way you will be able to live for the present with much confidence and to display it on that Day before the judgment-seat of Christ. Since we have recently sufficiently prodded you, let us today at the outset turn to the actual words themselves.

1. Perhaps we seemed to you the other day needlessly hard upon you and burdensome, using too sharp language, and extending too far our reproaches against the sluggishness of the many. Now if we had done this merely from a desire to vex you, each of you would with cause have been angry; but if, looking to your advantage, we neglected in our speech what might gratify you, if you will not give us credit for our forethought, you should at least pardon us on account of such tender love. For in truth we greatly fear, lest, if we are taking pains, and you are not willing to manifest the same diligence in listening your future reckoning may be the more severe. Wherefore we are compelled continually to arouse and waken you, that nothing of what is said may escape you. For so you will be enabled to live for the present with much confidence, and to exhibit it at that Day before the judgment-seat of Christ. Since then we have lately sufficiently touched you, let us today at the outset enter on the expressions themselves.

We saw, he says, His glory, the glory as of the Only-Begotten of the Father.

We beheld, he says, His glory, the glory as of the Only-Begotten of the Father.

Having declared that we were made sons of God, and having shown in what manner—namely, by the Word having been made Flesh—he again mentions another advantage we gain from this same circumstance. What is it? We beheld His glory, the glory as of the Only-Begotten of the Father. We could not have beheld this glory had it not been shown to us through a body like our own. For if the people of old could not even bear to look upon the glorified face of Moses, who shared the same nature with us, and if that righteous man needed a veil to shade the brightness of his glory and show them their prophet's face made mild and gentle, how could we creatures of clay and earth have endured the unveiled Godhead, which even the powers above cannot approach? Therefore He tabernacled among us, so that we might be able to approach Him, speak to Him, and converse with Him with much boldness.

Having declared that we were made sons of God, and having shown in what manner, namely, by the Word having been made Flesh, he again mentions another advantage which we gain from this same circumstance. What is it? We beheld His glory, the glory as of the Only-Begotten of the Father; which we could not have beheld, had it not been shown to us, by means of a body like to our own. For if the men of old time could not even bear to look upon the glorified countenance of Moses, who partook of the same nature with us, if that just man needed a veil which might shade over the purity of his glory, and show to them the face of their prophet mild and gentle; how could we creatures of clay and earth have endured the unveiled Godhead, which is unapproachable even by the powers above? Wherefore He tabernacled among us, that we might be able with much fearlessness to approach Him, speak to, and converse with Him.

But what does "the glory as of the Only-Begotten of the Father" mean? Many of the prophets were also glorified—Moses himself, Elijah, and Elisha (one surrounded by the fiery chariot, the other taken up by it), and after them Daniel and the three young men, and many others who performed wonders. Angels have appeared among human beings and partially revealed to those who saw them the flashing light of their own nature. Not only angels, but even the Cherubim were seen by the prophet in great glory, and the Seraphim as well. The Evangelist leads us away from all these and removes our thoughts from created things and from the brightness of our fellow-servants, setting us at the very summit of what is good. For he says we beheld the glory not of a prophet, nor of an angel, nor of an archangel, nor of any higher power, nor of any other created nature (if such exists), but of the Master himself, the King himself, the true Only-Begotten Son himself, the very Lord of all.

But what means the glory as of the Only-Begotten of the Father? Since many of the Prophets too were glorified, as this Moses himself, Elijah, and Elisha, the one encircled by the fiery chariot 2 Kings 6:17, the other taken up by it; and after them, Daniel and the Three Children, and the many others who showed forth wonders; and angels who have appeared among men, and partly disclosed to beholders the flashing light of their proper nature; and since not angels only, but even the Cherubim were seen by the Prophet in great glory, and the Seraphim also: the Evangelist leading us away from all these, and removing our thoughts from created things, and from the brightness of our fellow-servants, sets us at the very summit of good. For, not of prophet, says he, nor angel, nor archangel, nor of the higher power, nor of any other created nature, if other there be, but of the Master Himself, the King Himself, the true Only-Begotten Son Himself, of the Very Lord of all, did we behold the glory.

The word "as" in this passage doesn't indicate similarity or comparison, but rather confirmation and absolute definition. It's as if he said, "We saw glory—the kind of glory it was fitting and expected that the Only-Begotten and true Son of God, the King of all, should possess." This way of speaking is common. I won't hesitate to support my argument even from everyday usage, since my goal here isn't to speak with beautiful words or elegant composition, but only for your benefit. So there's nothing wrong with establishing my point through a common practice. What is this common habit? Often when people have seen a king richly dressed and glittering everywhere with precious stones, and later describe to others the beauty, the decorations, and the splendor, they list as much as they can: the glowing color of the purple robe, the size of the jewels, the whiteness of the mules, the gold around the yoke, the soft and shining couch. But when, after listing these things and many others, they still can't fully convey the splendor no matter what they say, they immediately add, "But why say much about it? In short, he was like a king"—not wanting by the word "like" to show that the person they're describing resembles a king, but that he is a real king. In exactly the same way, the Evangelist used the word "as" to express the transcendent nature and incomparable excellence of His glory.

For the expression as, does not in this place belong to similarity or comparison, but to confirmation and unquestionable definition; as though he said, We beheld glory, such as it was becoming, and likely that He should possess, who is the Only-Begotten and true Son of God, the King of all. The habit (of so speaking) is general, for I shall not refuse to strengthen my argument even from common custom, since it is not now my object to speak with any reference to beauty of words, or elegance of composition, but only for your advantage; and therefore there is nothing to prevent my establishing my argument by the instance of a common practice. What then is the habit of most persons? Often when any have seen a king richly decked, and glittering on all sides with precious stones, and are afterwards describing to others the beauty, the ornaments, the splendor, they enumerate as much as they can, the glowing tint of the purple robe, the size of the jewels, the whiteness of the mules, the gold about the yoke, the soft and shining couch. But when after enumerating these things, and other things besides these, they cannot, say what they will, give a full idea of the splendor, they immediately bring in: But why say much about it; once for all, he was like a king; not desiring by the expression like, to show that he, of whom they say this, resembles a king, but that he is a real king. Just so now the Evangelist has put the word as, desiring to represent the transcendent nature and incomparable excellence of His glory.

Indeed, all others—both angels and archangels and prophets—did everything as those under command. But He acted with the authority befitting a King and Master, which even the crowds marveled at, seeing that He taught as one having authority. Matthew 7:29 Even angels, as I said, have appeared with great glory upon the earth, as in the case of Daniel, of David, of Moses, but they did everything as servants who have a Master. But He acted as Lord and Ruler of all, and this even when He appeared in poor and humble form. Yet even so, creation recognized her Lord. Now the star from heaven that called the wise men to worship Him, the vast throng of angels everywhere attending the Lord and hymning His praise, and besides them many other heralds who suddenly sprang up—all of these, as they met, declared to one another the glad tidings of this ineffable mystery. The angels declared it to the shepherds, the shepherds to those in the city, Gabriel to Mary and Elisabeth, Anna and Simeon to those who came to the Temple. Nor were only men and women lifted up with pleasure, but even the infant who had not yet come forth to the light—I mean the citizen of the wilderness, the namesake of this Evangelist—leaped while still in his mother's womb, and all were soaring with hopes for the future. This occurred immediately after the Birth. But when He had manifested Himself still further, other wonders, even greater than the first, were seen. For it was no longer a star or sky, no longer angels or archangels, not Gabriel or Michael, but the Father Himself from heaven above who proclaimed Him, and with the Father the Comforter, flying down at the uttering of the Voice and resting on Him. Truly, therefore, did he say, We beheld His glory, the glory as of the Only-Begotten of the Father.

For indeed all others, both angels and archangels and prophets, did everything as under command; but He with the authority which becomes a King and Master; at which even the multitudes wondered, that He taught as one having authority. Matthew 7:29 Even angels, as I said, have appeared with great glory upon the earth; as in the case of Daniel, of David, of Moses, but they did all as servants who have a Master. But He as Lord and Ruler of all, and this when He appeared in poor and humble form; but even so creation recognized her Lord. Now the star from heaven which called the wise men to worship Him, the vast throng pouring everywhere of angels attending the Lord, and hymning His praise, and besides them, many other heralds sprang up on a sudden, and all, as they met, declared to one another the glad tidings of this ineffable mystery; the angels to the shepherds; the shepherds to those of the city; Gabriel to Mary and Elisabeth; Anna and Simeon to those who came to the Temple. Nor were men and women only lifted up with pleasure, but the very infant who had not yet come forth to light, I mean the citizen of the wilderness, the namesake of this Evangelist, leaped while yet in his mother's womb, and all were soaring with hopes for the future. This too immediately after the Birth. But when He had manifested Himself still farther, other wonders, yet greater than the first, were seen. For it was no more star, or sky, no more angels, or archangels, not Gabriel, or Michael, but the Father Himself from heaven above, who proclaimed Him, and with the Father the Comforter, flying down at the uttering of the Voice and resting on Him. Truly therefore did he say, We beheld His glory, the glory as of the Only-Begotten of the Father.

Yet he says this not only because of these things, but also because of what followed them. For no longer do only shepherds and widowed women and elderly men bring us the good news, but the very voice of the things themselves, sounding clearer than any trumpet and so loudly that the sound was immediately heard even in this land. For, as one says, his fame went into all Syria, and He revealed Himself to all, and all things everywhere proclaimed that the King of Heaven had come. Evil spirits everywhere fled and rushed away from Him, Satan covered his face and withdrew, death at that time retreated before Him and afterwards disappeared altogether, every kind of sickness was loosened, the graves released the dead, the demons released those whom they had driven mad, and diseases released the sick. And one might see things strange and wonderful, such as the prophets rightly desired to see but did not see. One might see eyes being formed, and see Him showing to all in a short time and on the more noble part of the body that admirable thing which all would have desired to see—how God formed Adam from the earth. Paralyzed and twisted limbs were fastened and fitted to each other, dead hands moved, paralyzed feet leaped vigorously, ears that were blocked were reopened, and the tongue that was bound by speechlessness sounded aloud. For having taken up the common nature of men, as some excellent craftsman might take a house decayed by time, He filled in what was broken off, bound together its cracks and shaken parts, and raised up again what had completely fallen down.

2. Yet he says it not only on account of these things, but also on account of what followed them; for no longer do shepherds only, and widow women, and aged men, declare to us the good tidings, but the very voice of the things themselves, sounding clearer than any trumpet, and so loudly, that the sound was straightway heard even in this land. For, says one, his fame went into all Syria Matthew 4:24; and He revealed Himself to all, and all things everywhere exclaimed, that the King of Heaven had come. Evil spirits everywhere fled and started away from Him, Satan covered his face and retired, death at that time retreated before Him, and afterwards disappeared altogether; every kind of infirmity was loosed, the graves let free the dead, the devils those whom they had maddened, and diseases the sick. And one might see things strange and wonderful, such as with good cause the prophets desired to see, and saw not. One might see eyes fashioned John 9:6-7, (might see) Him showing to all in short space and on the more noble portion of the body, that admirable thing which all would have desired to see, how God formed Adam from the earth; palsied and distorted limbs fastened and adapted to each other, dead hands moving, palsied feet leaping amain, ears that were stopped re-opened, and the tongue sounding aloud which before was tied by speechlessness. For having taken in hand the common nature of men, as some excellent workman might take a house decayed by time, He filled up what was broken off, banded together its crevices and shaken portions, and raised up again what was entirely fallen down.

What could one say about the creation of the soul, which is so much more remarkable than that of the body? The health of our bodies is a great thing, but the health of our souls is greater by as much as the soul is better than the body. And not only for this reason, but also because our bodily nature follows wherever the Creator leads it, and there is nothing to resist, while the soul, being its own master and possessing power over its actions, does not obey God in all things unless it chooses to do so. For God will not make it beautiful and excellent if it is unwilling and somehow forced against its will, since that would not be virtue at all; instead, He must persuade it to become so through its own will and choice. And so this healing is more difficult than the other. Yet even this succeeded, and every kind of wickedness was driven out. And just as He restored the bodies He healed not only to health but to the highest strength, so He did not merely free souls from the worst wickedness, but brought them to the very peak of excellence. A tax collector became an apostle, and a persecutor, blasphemer, and violent man appeared as a herald to the world, and the Magi became teachers of the Jews, and a thief was declared a citizen of Paradise, and a prostitute shone by the greatness of her faith, and of the two women, of Canaan and Samaria, the latter who was also a prostitute, undertook to preach the Gospel to her countrymen, and having enclosed an entire city in her net, brought them to Christ; while the former by faith and perseverance obtained the expulsion of an evil spirit from her daughter's soul; and many others far worse than these were immediately numbered among the rank of disciples, and at once all the infirmities of their bodies and diseases of their souls were transformed, and they were reshaped into health and the most exact virtue. And of these, not just two or three men, not five, or ten, or twenty, or a hundred only, but entire cities and nations were very easily reshaped. Why should one speak of the wisdom of the commands, the excellence of the heavenly laws, the good ordering of the angelic way of life? For He has set before us such a life, appointed such laws for us, established such a way of life, that those who put these things into practice immediately become angels and like God, as far as is possible for us, even if they may have been worse than all other people.

And what should one say of the fashioning of the soul, so much more admirable than that of the body? The health of our bodies is a great thing, but that of our souls is as much greater as the soul is better than the body. And not on this account only, but because our bodily nature follows withersoever the Creator will lead it, and there is nothing to resist, but the soul being its own mistress, and possessing power over its acts, does not in all things obey God, unless it will to do so. For God will not make it beautiful and excellent, if it be reluctant and in a manner constrained by force, for this is not virtue at all; but He must persuade it to become so of its own will and choice. And so this cure is more difficult than the other; yet even this succeeded, and every kind of wickedness was banished. And as He re-ordered the bodies which He cured, not to health only, but to the highest vigor, so did He not merely deliver the souls from extremist wickedness, but brought them to the very summit of excellence. A publican became an Apostle, and a persecutor, blasphemer, and injurious, appeared as herald to the world, and the Magi became teachers of the Jews, and a thief was declared a citizen of Paradise, and a harlot shone forth by the greatness of her faith, and of the two women, of Canaan and Samaria, the latter who was another harlot, undertook to preach the Gospel to her countrymen, and having enclosed a whole city in her net, so brought them to Christ; while the former by faith and perseverance, procured the expulsion of an evil spirit from her daughter's soul; and many others much worse than these were straightway numbered in the rank of disciples, and at once all the infirmities of their bodies and diseases of their souls were transformed, and they were fashioned anew to health and exactest virtue. And of these, not two or three men, not five, or ten, or twenty, or an hundred only, but entire cities and nations, were very easily remodeled. Why should one speak of the wisdom of the commands, the excellency of the heavenly laws, the good ordering of the angelic polity? For such a life has He proposed to us, such laws appointed for us, such a polity established, that those who put these things into practice, immediately become angels and like to God, as far as is in our power, even though they may have been worse than all men.

The Evangelist, having gathered together all these things—the marvels in our bodies, in our souls, in the elements of our faith, the commandments, those ineffable gifts higher than the heavens, the laws, the way of life, the persuasion, the future promises, His sufferings—spoke those words so wonderful and full of exalted doctrine, saying, "We beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth." For we admire Him not only because of the miracles, but also because of the sufferings: that He was nailed upon the Cross, that He was scourged, that He was beaten, that He was spit upon, that He received blows on the cheek from those to whom He had done good. For even those very things which seem to be shameful deserve the same expression, since He Himself called that action glory. For what took place was proof not only of kindness and love, but also of unspeakable power. At that time death was abolished, the curse was loosed, demons were shamed and led in triumph and made a spectacle of, and the record of our sins was nailed to the Cross. And then, since these wonders were happening invisibly, others took place visibly, showing that He was truly the Only-Begotten Son of God, the Lord of all creation. For while that blessed Body still hung upon the tree, the sun turned away its rays, the whole earth was troubled and became dark, the graves were opened, the ground shook, and an innumerable multitude of dead leaped forth and went into the city. And while the stones of His tomb were fastened upon the vault and the seals still upon them, the Dead One arose—the Crucified, the nail-pierced One—and having filled His eleven disciples with His mighty power, He sent them to men throughout all the world to be the common healers of all humankind, to correct their way of living, to spread through every part of the earth the knowledge of their heavenly doctrines, to break down the tyranny of demons, to teach those great and ineffable blessings, to bring to us the glad tidings of the soul's immortality and the eternal life of the body, and rewards which are beyond conception and shall never have an end. These things, then, and yet more than these, the blessed Evangelist had in mind—things which, though he knew them, he was not able to write, because the world could not have contained them (for "if all things should be written every one, I suppose that even the world itself could not contain the books that should be written," John 21:25). Reflecting therefore on all these, he cries out, "We beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth."

3. The Evangelist therefore having brought together all these things, the marvels in our bodies, in our souls, in the elements (of our faith), the commandments, those gifts ineffable and higher than the heavens, the laws, the polity, the persuasion, the future promises, His sufferings, uttered that voice so wonderful and full of exalted doctrine, saying, We beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth. For we admire Him not only on account of the miracles, but also by reason of the sufferings; as that He was nailed upon the Cross, that He was scourged, that He was buffeted, that He was spit upon, that He received blows on the cheek from those to whom He had done good. For even of those very things which seem to be shameful, it is proper to repeat the same expression, since He Himself called that action glory. For what then took place was ( proof) not only of kindness and love, but also of unspeakable power. At that time death was abolished, the curse was loosed, devils were shamed and led in triumph and made a show of, and the handwriting of our sins was nailed to the Cross. And then, since these wonders were doing invisibly, others took place visibly, showing that He was of a truth the Only-Begotten Son of God, the Lord of all creation. For while yet that blessed Body hung upon the tree, the sun turned away his rays, the whole earth was troubled and became dark, the graves were opened, the ground quaked, and an innumerable multitude of dead leaped forth, and went into the city. And while the stones of His tomb were fastened upon the vault, and the seals yet upon them, the Dead arose, the Crucified, the nail-pierced One, and having filled His eleven disciples with His mighty power, He sent them to men throughout all the world, to be the common healers of all their kind, to correct their way of living, to spread through every part of the earth the knowledge of their heavenly doctrines, to break down the tyranny of devils, to teach those great and ineffable blessings, to bring to us the glad tidings of the soul's immortality, and the eternal life of the body, and rewards which are beyond conception, and shall never have an end. These things then, and yet more than these, the blessed Evangelist having in mind, things which though he knew, he was not able to write, because the world could not have contained them (for if all things should be written every one, I suppose that even the world itself could not contain the books that should be written John 21:25), reflecting therefore on all these, he cries out, We beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth.

Those who have been considered worthy to see and hear such things, and who have received such a great gift, ought to live in a way that matches these teachings, so that they may also receive the good things that are stored up there. For our Lord Jesus Christ came not only so that we might see His glory here, but also that which is to come. This is why He says, "I will that these also be with Me where I am, that they may behold My glory." Now if the glory here was so bright and splendid, what can one say about that future glory? For it will appear not on this corruptible earth, nor while we are in perishable bodies, but in a creation that is imperishable and does not grow old, and with such brightness that it is impossible even to describe in words. O blessed, three times blessed, yes many times blessed, are those who are considered worthy to see that glory! It is about this that the prophet says, "Let the unrighteous be taken away, that he behold not the glory of the Lord." May God grant that not one of us be taken away or excluded from seeing it. For if we do not experience it in the future, then it is time to say of ourselves, "It would have been good for us if we had never been born." For why do we live and breathe? What are we, if we miss that sight, if no one allows us then to see our Lord? If those who do not see the light of the sun endure a life more bitter than any death, what must those suffer who are deprived of that light? For in the one case the loss is limited to just this one deprivation, but in the other it does not stop there—though even if this were the only thing to be feared, the degrees of punishment still would not be equal, but one would be as much more severe than the other as that sun is incomparably superior to this one. But now we must also expect other punishment, for whoever does not see that light must not only be led into darkness, but must be burned continually and waste away and gnash his teeth and suffer ten thousand other dreadful things. So let us not allow ourselves, by making this brief time a time of carelessness and laziness, to fall into everlasting punishment. Instead, let us be watchful and sober, let us do everything, and make it our entire purpose to reach that happiness and to stay far from that river of fire, which rushes with a loud roaring before the terrible judgment seat. For whoever has once been thrown in there must remain forever; there is no one to rescue him from his punishment—not father, not mother, not brother. The prophets themselves declared this aloud, one saying, "Brother delivers not brother. Shall man deliver?" And Ezekiel declared something even more than this, saying, "Though Noah, Daniel, and Job were in it, they shall deliver neither sons nor daughters." For only one defense exists there, that through works, and whoever lacks that cannot be saved by any other means. Thinking about these things, then, and reflecting on them continually, let us cleanse our life and make it bright, so that we may see the Lord with confidence and obtain the promised good things, through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory forever and ever. Amen.

It behooves therefore those who have been deemed worthy to see and to hear such things, and who have enjoyed so great a gift, to display also a life worthy of the doctrines, that they may enjoy also the good things which are (laid up) there. For our Lord Jesus Christ came, not only that we might behold His glory here, but also that which shall be. For therefore He says, I will that these also be with Me where I am, that they may behold My glory. John 17:24 Now if the glory here was so bright and splendid, what can one say of that (which shall be)? For it shall appear not on this corruptible earth, nor while we are in perishable bodies, but in a creation which is imperishable, and waxes not old, and with such brightness as it is not possible even to represent in words. O blessed, thrice blessed, yea many times so, they who are deemed worthy to be beholders of that glory! It is concerning this that the prophet says, Let the unrighteous be taken away, that he behold not the glory of the Lord. Isaiah 26:10, Septuagint God grant that not one of us be taken away nor excluded ever from beholding it. For if we shall not hereafter enjoy it, then it is time to say of ourselves, Good were it for us, if we had never been born. For why do we live and breathe? What are we, if we fail of that spectacle, if no one grant us then to behold our Lord? If those who see not the light of the sun endure a life more bitter than any death, what is it likely that they who are deprived of that light must suffer? For in the one case the loss is confined to this one privation; but in the other it does not rest here, (though if this were the only thing to be dreaded, even then the degrees of punishment would not be equal, but one would be as much severer than the other, as that sun is incomparably superior to this,) but now we must look also for other vengeance; for he who beholds not that light must not only be led into darkness, but must be burned continually, and waste away, and gnash his teeth, and suffer ten thousand other dreadful things. Let us then not permit ourselves by making this brief time a time of carelessness and remissness, to fall into everlasting punishment, but let us watch and be sober, let us do all things, and make it all our business to attain to that felicity, and to keep far from that river of fire, which rushes with a loud roaring before the terrible judgment seat. For he who has once been cast in there, must remain for ever; there is no one to deliver him from his punishment, not father, not mother, not brother. And this the prophets themselves declared aloud; one saying, Brother delivers not brother. Shall man deliver? Psalm 49:7, Septuagint And Ezekiel has declared somewhat more than this, saying, Though Noah, Daniel, and Job were in it, they shall deliver neither sons nor daughters. Ezekiel 14:16 For one defense only, that through works, is there, and he who is deprived of that cannot be saved by any other means. Revolving these things, then, and reflecting upon them continually, let us cleanse our life and make it lustrous, that we may see the Lord with boldness, and obtain the promised good things; through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory for ever and ever. Amen.

I want to ask one favor of all of you before I address the words of the Gospel. Please don't refuse my request, because I'm not asking for anything difficult or burdensome. And if you grant it, it won't just benefit me as the recipient, but also you who grant it—and perhaps it will benefit you even more. So what am I asking of you? That each of you take in hand the section of the Gospels that will be read in your assembly on the first day of the week, or even on the Sabbath, and that before that day arrives, you sit down at home and read through it. Go over it carefully, examine all its parts thoroughly—what is clear, what is obscure, what seems to support our opponents but really doesn't. In short, test every point, and then come to hear it read. From this kind of commitment will come no small benefit both to you and to us. We won't need to spend much effort making the meaning clear, because your minds will already be familiar with the sense of the words. And you will become sharper and more perceptive, not only for hearing and learning, but also for teaching others. As things stand now, most people who come here are forced to take in everything at once—both the words and the comments we make on them—and even if we continued this for a whole year, they wouldn't gain much. How could they, when they only give attention to what is said as a secondary matter, only in this place, and only for this short time? If anyone blames this on business, worries, and constant occupation with public and private matters, I would first point out that this itself is no small charge—that they are so surrounded by such a mass of business, so constantly bound to the things of this life, that they cannot find even a little time for what is more necessary than everything else. Besides, their meetings with friends prove that this is just a pretext and excuse, as do their lingering in the theaters and the gatherings they attend to see horse races, where they often spend whole days—yet in those cases no one complains about the pressure of business. So for trivial things you can always find plenty of time without making excuses, but when you should attend to the things of God, do these seem to you so completely worthless and insignificant that you think you don't need to set aside even a little time for them? How do people with such an attitude deserve to breathe or to look upon this sun?

1. I desire to ask one favor of you all, before I touch on the words of the Gospel; do not you refuse my request, for I ask nothing heavy or burdensome, nor, if granted, will it be useful only to me who receive, but also to you who grant it, and perhaps far more so to you. What then is it that I require of you? That each of you take in hand that section of the Gospels which is to be read among you on the first day of the week, or even on the Sabbath, and before the day arrive, that he sit down at home and read it through, and often carefully consider its contents, and examine all its parts well, what is clear, what obscure, what seems to make for the adversaries, but does not really so; and when you have tried, in a word every point, so go to hear it read. For from zeal like this will be no small gain both to you and to us. We shall not need much labor to render clear the meaning of what is said, because your minds will be already made familiar with the sense of the words, and you will become keener and more clear-sighted not for hearing only, nor for learning, but also for the teaching of others. Since, in the way that now most of those who come hither hear, compelled to take in the meaning of all at once, both the words, and the remarks we make upon them, they will not, though we should go on doing this for a whole year, reap any great gain. How can they, when they have leisure for what is said as a bywork, and only in this place, and for this short time? If any lay the fault on business, and cares, and constant occupation in public and private matters, in the first place, this is no slight charge in itself, that they are surrounded with such a multitude of business, are so continually nailed to the things of this life, that they cannot find even a little leisure for what is more needful than all. Besides, that this is a mere pretext and excuse, their meetings with friends would prove against them, their loitering in the theaters, and the parties they make to see horse races, at which they often spend whole days, yet never in that case does one of them complain of the pressure of business. For trifles then you can without making any excuses, always find abundant leisure; but when you ought to attend to the things of God, do these seem to you so utterly superfluous and mean, that you think you need not assign even a little leisure to them? How do men of such disposition deserve to breathe or to look upon this sun?

There is another very foolish excuse these lazy people give: that they do not own the books themselves. Now when it comes to the rich, it is ridiculous that we should even address this excuse. But because I think many of the poorer people constantly use it, I would like to ask: does not every one of them have all the tools of the trade they work at, complete and in full, even though they face extreme poverty? Is it not then a strange thing that in that case they place no blame on poverty, but use every means to ensure there is no obstacle from any direction, but when we might gain such great advantage, we complain about our lack of leisure and our poverty?

There is another most foolish excuse of these sluggards; that they have not the books in their possession. Now as to the rich, it is ludicrous that we should take our aim at this excuse; but because I imagine that many of the poorer sort continually use it, I would gladly ask, if every one of them does not have all the instruments of the trade which he works at, full and complete, though infinite poverty stand in his way? Is it not then a strange thing, in that case to throw no blame on poverty, but to use every means that there be no obstacle from any quarter, but, when we might gain such great advantage, to lament our want of leisure and our poverty?

Besides, even if someone is very poor, they can still avoid being ignorant of anything in the Scriptures by means of the continual reading of the holy Scriptures that takes place here. Or if this seems impossible to you, it seems so for good reason; for many do not come with fervent zeal to listen to what is said, but having done this one thing as a formality on our account, they immediately go home. Or if anyone should stay, they are no better off than those who have left, since they are only present here with us in body. But so that we may not overload you with accusations and spend all our time finding fault, let us proceed to the words of the Gospel, for it is time to direct the rest of our discourse to what is set before us. Rouse yourselves therefore, so that nothing of what is said escapes you.

Besides, even if any should be so poor, it is in their power, by means of the continual reading of the holy Scriptures which takes place here, to be ignorant of nothing contained in them. Or if this seems to you impossible, it seems so with reason; for many do not come with fervent zeal to hearken to what is said, but having done this one thing for form's sake on our account, immediately return home. Or if any should stay, they are no better disposed than those who have retired, since they are only present here with us in body. But that we may not overload you with accusations, and spend all the time in finding fault, let us proceed to the words of the Gospel, for it is time to direct the remainder of our discourse to what is set before us. Rouse yourselves therefore, that nothing of what is said escape you.

And the Word was made Flesh, he says, and dwelt among us.

And the Word was made Flesh, he says, and dwelt among us.

Having declared that those who received Him were born of God and had become sons of God, he adds the cause and reason for this unspeakable honor. It is that the Word became Flesh—that the Master took on the form of a servant. For He became Son of man, who was God's own Son, so that He might make the sons of men to be children of God. For when the high associates with the low, it does not at all touch its own honor, while it raises up the other from its extreme lowness; and this is exactly what happened with the Lord. He in no way diminished His own physis (nature) by this condescension, but raised us, who had always sat in disgrace and darkness, to unspeakable glory. In the same way, a king conversing with genuine interest and kindness with a poor, lowly man does not at all shame himself, yet makes the other noticed by all and illustrious. Now if in the case of the external dignity of men, interaction with the humbler person does not at all harm the more honorable, much less can it do so in the case of that simple and blessed ousia (essence) which has nothing external or subject to growth or decay, but has all good things unchangeably and fixed forever. So when you hear that the Word became Flesh, do not be disturbed or cast down. For that ousia did not change into flesh—it is impious to imagine this—but while remaining what it is, it took upon itself the form of a servant.

Having declared that they who received Him were born of God, and had become sons of God, he adds the cause and reason of this unspeakable honor. It is that the Word became Flesh, that the Master took on Him the form of a servant. For He became Son of man, who was God's own Son, in order that He might make the sons of men to be children of God. For the high when it associates with the low touches not at all its own honor, while it raises up the other from its excessive lowness; and even thus it was with the Lord. He in nothing diminished His own Nature by this condescension, but raised us, who had always sat in disgrace and darkness, to glory unspeakable. Thus it may be, a king, conversing with interest and kindness with a poor mean man, does not at all shame himself, yet makes the other observed by all and illustrious. Now if in the case of the adventitious dignity of men, intercourse with the humbler person in nothing injures the more honorable, much less can it do so in the case of that simple and blessed Essence which has nothing adventitious, or subject to growth or decay, but has all good things immovable, and fixed forever. So that when you hear that the Word became Flesh, be not disturbed nor cast down. For that Essence did not change to flesh, (it is impiety to imagine this,) but continuing what it is, It so took upon It the form of a servant.

Why then does he use the expression "was made"? To silence the heretics. Since there are some who say that all the circumstances of the Dispensation were merely an appearance, a piece of acting, an allegory, he puts "was made" to refute their blasphemy in advance. By this he wants to show not a change of substance (God forbid!) but the assumption of real flesh. For when Paul says "Christ has redeemed us from the curse of the law, being made a curse for us," he does not mean that His essence moved away from its proper glory and took on the being of an accursed thing (even devils could not imagine this, nor even the very foolish, nor those deprived of their natural understanding—such a notion contains both impiety and madness). Paul does not say this, but rather that He, taking upon Himself the curse pronounced against us, leaves us no longer under the curse. In the same way, John says that He was made flesh, not by changing His essence into flesh, but by taking flesh to Himself while His essence remained unchanged.

2. Wherefore then does he use the expression, was made? To stop the mouths of the heretics. For since there are some who say that all the circumstances of the Dispensation were an appearance, a piece of acting, an allegory, at once to remove beforehand their blasphemy, he has put was made; desiring to show thereby not a change of substance, (away with the thought,) but the assumption of very flesh. For as when ( Paul) says, Christ has redeemed us from the curse of the law, being made a curse for us, he does not mean that His essence removing from Its proper glory took upon It the being of an accursed thing, (this not even devils could imagine, nor even the very foolish, nor those deprived of their natural understanding, such impiety as well as madness does it contain,) as ( St. Paul) does not say this, but that He, taking upon Himself the curse pronounced against us, leaves us no more under the curse; so also here he (St. John) says that He was made Flesh, not by changing His Essence to flesh, but by taking flesh to Himself, His Essence remained untouched.

If they say that being God, He is Omnipotent, so that He could lower Himself to the substance of flesh, we will reply to them that He is Omnipotent as long as He continues to be God. But if He admits change—change for the worse—how could He be God? For change is far from that simple Nature. This is why the Prophet says, "They all shall grow old like a garment, and like a robe You shall roll them up, and they shall be changed; but You are the same, and Your years shall not fail" (Psalm 102:27, Septuagint). For that Essence is superior to all change. There is nothing better than He to which He might advance and reach. Better, do I say? No, nor anything equal to Him, nor anything even the least approaching Him. It remains, therefore, that if He changes, He must admit a change for the worse; and this would not be God. But let the blasphemy return upon the heads of those who utter it. Now, to show that he uses the expression "was made" only so that you should not suppose a mere appearance, hear from what follows how he clears up the argument and overthrows that wicked suggestion. For what does he add? "And dwelt among us." He is all but saying, "Imagine nothing improper from the word 'was made'; I was not speaking of any change of that unchangeable Nature, but of Its dwelling and inhabiting." But that which dwells cannot be the same with that in which it dwells, but different; one thing dwells in a different thing, otherwise it would not be dwelling, for nothing can inhabit itself. I mean, different as to ousia; for by a Union and Conjoining God the Word and the Flesh are One, not by any confusion or obliteration of substances, but by a certain union ineffable and past understanding. Do not ask how; for It was made so as He knows.

If they say that being God, He is Omnipotent, so that He could lower Himself to the substance of flesh, we will reply to them, that He is Omnipotent as long as He continues to be God. But if He admit of change, change for the worse, how could He be God? For change is far from that simple Nature. Wherefore the Prophet says, They all shall wax old as does a garment, and as a vesture shall Thou roll them up, and they shall be changed; but You are the same, and Your years shall not fail. Psalm 102:27, Septuagint For that Essence is superior to all change. There is nothing better than He, to which He might advance and reach. Better do I say? No, nor equal to, nor the least approaching Him. It remains, therefore, that if He change, He must admit a change for the worse; and this would not be God. But let the blasphemy return upon the heads of those who utter it. Nay, to show that he uses the expression,' was made only that you should not suppose a mere appearance, hear from what follows how he clears the argument, and overthrows that wicked suggestion. For what does he add? And dwelt among us. All but saying, Imagine nothing improper from the word 'was made'; I spoke not of any change of that unchangeable Nature, but of Its dwelling and inhabiting. But that which dwells cannot be the same with that in which it dwells, but different; one thing dwells in a different thing, otherwise it would not be dwelling; for nothing can inhabit itself. I mean, different as to essence; for by an Union and Conjoining God the Word and the Flesh are One, not by any confusion or obliteration of substances, but by a certain union ineffable, and past understanding. Ask not how; for It was made, so as He knows.

What then was the tabernacle in which He dwelt? Listen to what the Prophet says: "I will raise up the tabernacle of David that has fallen" (Amos 9:11). It had indeed fallen—our nature had suffered an incurable fall and needed only that mighty Hand. There was no possibility of raising it up again unless He who first fashioned it stretched out His Hand to it and stamped it anew with His Image through the regeneration of water and the Spirit. And notice, I ask you, the awesome and ineffable nature of the mystery. He dwells in this tabernacle forever, for He clothed Himself with our flesh not in order to abandon it again, but to have it with Him always. If this were not the case, He would not have considered it worthy of the royal throne, nor would He, while wearing it, have been worshiped by all the host of heaven—angels, archangels, thrones, principalities, dominions, powers. What word, what thought can express such great honor shown to our race, so truly marvelous and awesome? What angel, what archangel could do so? Not one anywhere, whether in heaven or on earth. For such are the mighty works of God, so great and marvelous are His benefits, that a proper description of them exceeds not only the tongue of men but even the power of angels.

What then was the tabernacle in which He dwelt? Hear the Prophet say; I will raise up the tabernacle of David that is fallen. Amos 9:11 It was fallen indeed, our nature had fallen an incurable fall, and needed only that mighty Hand. There was no possibility of raising it again, had not He who fashioned it at first stretched forth to it His Hand, and stamped it anew with His Image, by the regeneration of water and the Spirit. And observe I pray you, the awful and ineffable nature of the mystery. He inhabits this tabernacle for ever, for He clothed Himself with our flesh, not as again to leave it, but always to have it with Him. Had not this been the case, He would not have deemed it worthy of the royal throne, nor would He while wearing it have been worshipped by all the host of heaven, angels, archangels, thrones, principalities, dominions, powers. What word, what thought can represent such great honor done to our race, so truly marvelous and awful? What angel, what archangel? Not one in any place, whether in heaven, or upon earth. For such are the mighty works of God, so great and marvelous are His benefits, that a right description of them exceeds not only the tongue of men, but even the power of angels.

So we will now bring our teaching to a close and fall silent, but we leave you with this instruction: that you repay this great Benefactor of ours by making a return that will bring all profit back to us. The return is this: that we look with all diligence to the condition of our souls. For this too is the work of His lovingkindness—that He who needs nothing from us says He is repaid when we take care of our own souls. It is therefore an act of the greatest foolishness, deserving countless punishments, if we, when such honor has been lavished upon us, will not even contribute what we can, especially when profit comes back to us again through these very means, and countless blessings are set before us on these terms. For all these things let us give glory to our merciful God, not only with words but far more through deeds, so that we may obtain the good things to come. May we all attain to these through the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom, to the Father and the Holy Spirit, be glory forever and ever. Amen.

Wherefore we will for a while close our discourse, and be silent; only delivering to you this charge, that you repay this our so great Benefactor by a return which again shall bring round to us all profit. The return is, that we look with all carefulness to the state of our souls. For this too is the work of His lovingkindness, that He who stands in no need of anything of ours says that He is repaid when we take care of our own souls. It is therefore an act of extremist folly, and one deserving ten thousand chastisements, if we, when such honor has been lavished upon us, will not even contribute what we can, and that too when profit comes round to us again by these means, and ten thousand blessings are laid before us on these conditions. For all these things let us return glory to our merciful God, not by words only, but much more by works that we may obtain the good things hereafter, which may it be that we all attain to, through 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.

Beloved, God is loving and generous toward humanity. He does everything and arranges all things so that we may shine in virtue and so that we may be well approved by Him. And He does not draw anyone to this by force or compulsion, but by persuasion and benefits He draws all who are willing and wins them to Himself. This is why when He came, some received Him and others did not receive Him. For He does not want any unwilling or forced servant in His household, but all to serve by their own will and choice, and to be grateful to Him for their service. Human beings, because they need the work of servants, keep many people in servitude even against their will, according to the law of ownership. But God, who lacks nothing and does not need anything from us, does everything only for our salvation. He makes us completely free in this matter, and therefore He applies neither force nor compulsion to anyone who is unwilling. For He looks only to our advantage, and to be drawn unwillingly to a service like this is the same as not serving at all.

1. Beloved, God being loving towards man and beneficent, does and contrives all things in order that we may shine in virtue, and as desiring that we be well approved by Him. And to this end He draws no one by force or compulsion: but by persuasion and benefits He draws all that will, and wins them to Himself. Wherefore when He came, some received Him, and others received Him not. For He will have no unwilling, no forced domestic, but all of their own will and choice, and grateful to Him for their service. Men, as needing the ministry of servants, keep many in that state even against their will, by the law of ownership; but God, being without wants, and not standing in need of anything of ours, but doing all only for our salvation makes us absolute in this matter, and therefore lays neither force nor compulsion on any of those who are unwilling. For He looks only to our advantage: and to be drawn unwilling to a service like this is the same as not serving at all.

Why then, someone asks, does He punish those who will not listen to Him, and why has He threatened hell to those who do not endure His commands? Because, being exceedingly Good, He cares even for those who do not obey Him, and does not withdraw from those who pull back and flee from Him. But when we had rejected the first way of His beneficence and had refused to come by the path of persuasion and kind treatment, then He brought upon us the other way, that of correction and punishments—most bitter indeed, but still necessary when the former is disregarded. Now lawgivers also appoint many severe penalties against offenders, and yet we feel no aversion to them for this. We even honor them more on account of the punishments they have enacted, because though they need nothing that we have and often do not know who will benefit from the help afforded by their written laws, they still took care for the good ordering of our lives, rewarding those who live virtuously and checking by punishments the intemperate and those who would disturb the peace of others. And if we admire and love these men, ought we not much more to marvel at and love God on account of His so great care? For the difference between their forethought and His forethought regarding us is infinite. Truly unspeakable are the riches of the goodness of God, and passing all excess. Consider: He came to His own, not for His personal need (for, as I said, the Divinity is without wants), but to do good to His own people. Yet not even so did His own receive Him when He came to His own for their advantage, but they repelled Him, and not only this, but they even cast Him out of the vineyard and slew Him. Yet not even for this did He shut them out from repentance, but granted them, if they had been willing, after such wickedness as this, to wash off all their transgressions by faith in Him and to be made equal to those who had done no such thing, but are His special friends. And that I say this not at random or for persuasion's sake, all the history of the blessed Paul loudly declares. For when he, who after the Cross persecuted Christ and had stoned His martyr Stephen by those many hands, repented and condemned his former sins and ran to Him whom he had persecuted, He immediately enrolled him among His friends, and the chiefest of them, having appointed him a herald and teacher of all the world, who had been a blasphemer and persecutor and injurious. Even as he, rejoicing at the lovingkindness of God, has proclaimed aloud and has not been ashamed, but having recorded in his writings, as on a pillar, the deeds formerly dared by him, has exhibited them to all, thinking it better that his former life should be displayed in sight of all so that the greatness of the free gift of God might appear, than that he should obscure His ineffable and indescribable lovingkindness by hesitating to parade before all men his own error. Wherefore continually he treats of his persecution, his plottings, his wars against the Church, at one time saying, I am not meet to be called an Apostle, because I persecuted the Church of God; at another, Jesus came into the world to save sinners, of whom I am chief. And again, You have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it.

Why then, says one, does He punish those who will not listen to Him, and why has He threatened hell to those who endure not His commands? Because, being Good exceedingly, He cares even for those who obey Him not, and withdraws not from them who start back and flee from Him. But when we had rejected the first way of His beneficence, and had refused to come by the path of persuasion and kind treatment, then He brought in upon us the other way, that of correction and punishments; most bitter indeed, but still necessary, when the former is disregarded. Now lawgivers also appoint many and grievous penalties against offenders, and yet we feel no aversion to them for this; we even honor them the more on account of the punishments they have enacted, and because though not needing a single thing that we have, and often not knowing who they should be that should enjoy the help afforded by their written laws, they still took care for the good ordering of our lives, rewarding those who live virtuously, and checking by punishments the intemperate, and those who would mar the repose of others. And if we admire and love these men, ought we not much more to marvel at and love God on account of His so great care? For the difference between their and His forethought regarding us is infinite. Unspeakable of a truth are the riches of the goodness of God, and passing all excess. Consider; He came to His own, not for His personal need, (for, as I said, the Divinity is without wants,) but to do good unto His own people. Yet not even so did His own receive Him, when He came to His own for their advantage, but repelled Him, and not this only, but they even cast Him out of the vineyard, and slew Him. Yet not for this even did He shut them out from repentance, but granted them, if they had been willing, after such wickedness as this, to wash off all their transgressions by faith in Him, and to be made equal to those who had done no such thing, but are His special friends. And that I say not this at random, or for persuasion's sake, all the history of the blessed Paul loudly declares. For when he, who after the Cross persecuted Christ, and had stoned His martyr Stephen by those many hands, repented, and condemned his former sins, and ran to Him whom he had persecuted, He immediately enrolled him among His friends, and the chiefest of them, having appointed him a herald and teacher of all the world, who had been a blasphemer, and persecutor, and injurious. 1 Timothy 1:13 Even as he rejoicing at the lovingkindness of God, has proclaimed aloud, and has not been ashamed, but having recorded in his writings, as on a pillar, the deeds formerly dared by him, has exhibited them to all; thinking it better that his former life should be placarded in sight of all, so that the greatness of the free gift of God might appear, than that he should obscure His ineffable and indescribable lovingkindness by hesitating to parade before all men his own error. Wherefore continually he treats of his persecution, his plottings, his wars against the Church, at one time saying, I am not meet to be called an Apostle, because I persecuted the Church of God 1 Corinthians 15:9; at another, Jesus came into the world to save sinners, of whom I am chief. 1 Timothy 1:15 And again, You have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it. Galatians 1:13

In a way making a return to Christ for His patience with him, Paul showed who he was—what kind of hater and enemy Christ had saved—and he openly declared the warfare he had waged against Christ at first with all his zeal. In doing this, he offered good hope to those who had despaired of their own condition. For Paul says that Christ accepted him so that in him first Christ might display all His patience (1 Timothy 1:16) and the abundant riches of His goodness, as a pattern for those who would later believe in Him for eternal life. Because the things they had dared to do were too great for any pardon, the Evangelist declared this and said,

2. For making as it were a kind of return to Christ for His longsuffering towards him, by showing who it was, what a hater and enemy that He saved, he declared with much openness the warfare which at the first with all zeal he warred against Christ; and with this he holds forth good hopes to those who despaired of their condition. For he says, that Christ accepted him, in order that in him first He might show forth all longsuffering 1 Timothy 1:16, and the abundant riches of His goodness, for a pattern to them that should hereafter believe in Him to life everlasting. Because the things which they had dared were too great for any pardon which the Evangelist declaring, said,

He came to His own, and His own received Him not. Where did He come from, when He fills all things and is present everywhere? What place did He leave empty of His presence, when He holds and grasps all things in His hand? He didn't exchange one place for another—how could He? But He accomplished this by coming down to us. For although He was in the world, He didn't seem to be there because He was not yet known, but afterward He revealed Himself by choosing to take on our flesh. John calls this revelation and descent a coming. One might be surprised that the disciple is not ashamed of his Teacher's dishonor, but actually records the insult directed toward Him. Yet this is no small proof of his love of truth. And besides, whoever feels shame should feel it for those who insulted, not for the person who was wronged. Indeed, He shone all the brighter through this very thing, since even after the insult He took such great care for those who had insulted Him. Meanwhile, they appeared ungrateful and accursed in everyone's eyes for rejecting Him who came to bring them such great blessings, treating Him as if He were hateful to them and an enemy. And they were harmed not only by this, but also by not obtaining what those who received Him obtained. What did these latter obtain?

He came to His own, and His own received Him not. Whence came He, who fills all things, and who is everywhere present? What place did He empty of His presence, who holds and grasps all things in His hand? He exchanged not one place for another; how should He? But by His coming down to us He effected this. For since, though being in the world, He did not seem to be there, because He was not yet known, but afterwards manifested Himself by deigning to take upon Him our flesh, he (St. John) calls this manifestation and descent a coming. One might wonder at the disciple who is not ashamed of the dishonor of his Teacher, but even records the insolence which was used towards Him: yet this is no small proof of his truth-loving disposition. And besides, he who feels shame should feel it for those who have offered an insult, not for the person outraged. Indeed He by this very thing shone the brighter, as taking, even after the insult, so much care for those who had offered it; while they appeared ungrateful and accursed in the eyes of all men, for having rejected Him who came to bring them so great goods, as hateful to them, and an enemy. And not only in this were they hurt, but also in not obtaining what they obtained who received Him. What did these obtain?

Why then, blessed one, do you not also tell us the punishment of those who did not receive Him? You have said that they were 'His own,' and that when 'He came to His own, they did not receive Him'; but you have not gone on to add what they will suffer for this or what punishment they will undergo. Yet you would have frightened them more and softened the hardness of their madness by threatening. Why then have you been silent? And what other punishment, he would say, can be greater than this: that when they are offered the power to become sons of God, they do not become so, but willingly deprive themselves of such nobility and honor? Although their punishment will not even stop at this point of gaining no good, but moreover the unquenchable fire will receive them, as he has revealed more plainly as he continues. But for now he speaks of the unutterable goods of those who received Him, and sets these words briefly before us, saying, As many as received Him, to them gave He power to become sons of God. Whether slave or free, whether Greeks or barbarians or Scythians, uneducated or educated, female or male, children or old people, honored or dishonored, rich or poor, rulers or private citizens, all, He says, are considered worthy of the same privilege; for faith and the grace of the Spirit, removing the inequality caused by worldly things, has molded all into one form and stamped them with one impress, the King's. What can equal this lovingkindness? A king, who is made of the same clay as us, does not condescend to enroll among the royal army his fellow-servants, who share the same nature with himself and in character are often better than he is, if they happen to be slaves; but the Only-Begotten Son of God did not disdain to count among the company of His children both tax collectors, sorcerers, and slaves—indeed, men of less reputation and greater poverty than these, crippled in body and suffering from countless ills. Such is the power of faith in Him, such the excess of His grace. And just as the element of fire, when it meets ore from the mine, immediately makes it gold instead of earth, even so and much more Baptism makes those who are washed to be of gold instead of clay; the Spirit at that time falling like fire into our souls, burning up the image of the earthy, and producing the image of the heavenly, fresh coined, bright and glittering, as from the furnace-mold.

Why then, O blessed one, do you not also tell us the punishment of them who received Him not? You have said that they were 'His own,' and that when 'He came to His own, they received Him not'; but what they shall suffer for this, what punishment they shall undergo, you have not gone on to add. Yet so you would the more have terrified them, and have softened the hardness of their insanity by threatening. Wherefore then have you been silent? And what other punishment, he would say, can be greater than this, that when power is offered them to become sons of God, they do not become so, but willingly deprive themselves of such nobility and honor as this? Although their punishment shall not even stop at this point, that they gain no good, but moreover the unquenchable fire shall receive them, as in going on he has more plainly revealed. But for the present he speaks of the unutterable goods of those who received Him, and sets these words in brief before us, saying, As many as received Him, to them gave He power to become sons of God. Whether bond or free, whether Greeks or barbarians or Scythians, unlearned or learned, female or male, children or old men, in honor or dishonor, rich or poor, rulers or private persons, all, He says, are deemed worthy the same privilege; for faith and the grace of the Spirit, removing the inequality caused by worldly things, has moulded all to one fashion, and stamped them with one impress, the King's. What can equal this lovingkindness? A king, who is framed of the same clay with us, does not deign to enrol among the royal host his fellow-servants, who share the same nature with himself, and in character often are better than he, if they chance to be slaves; but the Only-Begotten Son of God did not disdain to reckon among the company of His children both publicans, sorcerers, and slaves, nay, men of less repute and greater poverty than these, maimed in body, and suffering from ten thousand ills. Such is the power of faith in Him, such the excess of His grace. And as the element of fire, when it meets with ore from the mine, straightway of earth makes it gold, even so and much more Baptism makes those who are washed to be of gold instead of clay; the Spirit at that time falling like fire into our souls, burning up the image of the earthy 1 Corinthians 15:49, and producing the image of the heavenly, fresh coined, bright and glittering, as from the furnace-mould.

Why then did he not say that He made them sons of God, but that He gave them power to become sons of God? To show that we need much zeal to keep the image of sonship impressed on us at Baptism completely spotless and unsoiled throughout our lives; and at the same time to show that no one will be able to take this power from us unless we ourselves are the first to deprive ourselves of it. For if among human beings, those who have received absolute control over any matters have nearly as much power as those who gave them the authority, how much more will we, who have obtained such honor from God, be stronger than all—if we do nothing unworthy of this power—because He who put this honor in our hands is greater and better than all. At the same time he also wishes to show that grace does not come upon people indiscriminately, but upon those who desire it and work for it. For it lies in the power of these people to become His children, since if they do not first make the choice themselves, the gift does not come upon them and has no effect.

Why then did he say not that He made them sons of God, but that He gave them power to become sons of God? To show that we need much zeal to keep the image of sonship impressed on us at Baptism, all through without spot or soil; and at the same time to show that no one shall be able to take this power from us, unless we are the first to deprive ourselves of it. For if among men, those who have received the absolute control of any matters have nearly as much power as those who gave them the charge; much more shall we, who have obtained such honor from God, be, if we do noth ing unworthy of this power, stronger than all; because He who put this honor in our hands is greater and better than all. At the same time too he wishes to show, that not even does grace come upon man irrespectively, but upon those who desire and take pains for it. For it lies in the power of these to become (His) children since if they do not themselves first make the choice, the gift does not come upon them, nor have any effect.

Having therefore everywhere excluded compulsion and pointing to man's voluntary choice and free power, he has said the same now. For even in these mystical blessings, on the one hand it is God's part to give the grace, and on the other it is man's part to supply faith. And afterward there is still need for much earnestness in what remains. In order to preserve our purity, it is not enough for us merely to have been baptized and to have believed, but if we wish to continually enjoy this brightness, we must display a life worthy of it. This then is God's work in us: to have been born the mystical birth and to have been cleansed from all our former sins comes from baptism. But to remain pure for the future, never again after this to admit any stain, belongs to our own power and diligence. And this is the reason why he reminds us of the manner of the birth, and by comparison with fleshly pangs shows its excellence, when he says,

3. Having therefore everywhere excluded compulsion and pointing to (man's) voluntary choice and free power, he has said the same now. For even in these mystical blessings, it is, on the one hand, God's part, to give the grace, on the other, man's to supply faith; and in after time there needs for what remains much earnestness. In order to preserve our purity, it is not sufficient for us merely to have been baptized and to have believed, but we must if we will continually enjoy this brightness, display a life worthy of it. This then is God's work in us. To have been born the mystical Birth, and to have been cleansed from all our former sins, comes from Baptism; but to remain for the future pure, never again after this to admit any stain belongs to our own power and diligence. And this is the reason why he reminds us of the manner of the birth, and by comparison with fleshly pangs shows its excellence, when he says,

He has done this so that by considering the vileness and lowness of the first birth, which is of blood and the will of the flesh, and by perceiving the highness and nobility of the second birth, which is by grace, we may form a great opinion of it, one worthy of the gift of Him who has begotten us, and from now on show much earnestness.

This he has done, in order that, considering the vileness, and lowness of the first birth, which is of blood, and the will of the flesh, and perceiving the highness and nobleness of the second, which is by grace, we may form from thence some great opinion of it, and one worthy of the gift of Him who has begotten us, and for the future exhibit much earnestness.

There is no small danger that, having at some point defiled that beautiful robe through our later laziness and sins, we will be cast out from the inner room and bridal chamber, like the five foolish virgins or the man who did not have on a wedding garment. He too was one of the guests, for he had been invited; but because, after the invitation and such a great honor, he behaved with insolence toward the one who had invited him, listen to what punishment he suffers—how pitiable, a fit subject for many tears. For when he comes to share in that splendid table, not only is he forbidden the meal, but bound hand and foot, he is carried into outer darkness to undergo eternal and endless wailing and gnashing of teeth. Therefore, beloved, let us not think that faith alone is sufficient for our salvation. If we do not show forth a pure life, but come clothed with garments unworthy of this blessed calling, nothing prevents us from suffering the same as that wretched man. It is strange that He, who is God and King, is not ashamed of people who are vile, beggars, and of no reputation, but brings even those from the crossroads to that table; while we show so much insensibility that we are not even made better by so great an honor, but even after the call remain in our old wickedness, insolently abusing the unspeakable lovingkindness of the one who has called us. For it was not for this purpose that He called us to the spiritual and awesome communion of His mysteries—that we should enter with our former wickedness—but that, putting off our filthiness, we should change our clothing to such as befits those who are entertained in palaces. But if we will not act worthily of that calling, this no longer rests with Him who has honored us, but with ourselves; it is not He who casts us out from that admirable company of guests, but we cast ourselves out.

For there is no small fear, lest, having sometime defiled that beautiful robe by our after sloth and transgressions, we be cast out from the inner room and bridal chamber, like the five foolish virgins, or him who had not on a wedding garment. Matthew 25; Matthew 22 He too was one of the guests, for he had been invited; but because, after the invitation and so great an honor, he behaved with insolence towards Him who had invited him, hear what punishment he suffers, how pitiable, fit subject for many tears. For when he comes to partake of that splendid table, not only is he forbidden the least, but bound hand and foot alike, is carried into outer darkness, to undergo eternal and endless wailing and gnashing of teeth. Therefore, beloved, let not us either expect that faith is sufficient to us for salvation; for if we do not show forth a pure life, but come clothed with garments unworthy of this blessed calling, nothing hinders us from suffering the same as that wretched one. It is strange that He, who is God and King, is not ashamed of men who are vile, beggars, and of no repute, but brings even them of the cross ways to that table; while we manifest so much insensibility, as not even to be made better by so great an honor, but even after the call remain in our old wickedness, insolently abusing the unspeakable lovingkindness of Him who has called us. For it was not for this that He called us to the spiritual and awful communion of His mysteries, that we should enter with our former wickedness; but that, putting off our filthiness, we should change our raiment to such as becomes those who are entertained in palaces. But if we will not act worthily of that calling this no longer rests with Him who has honored us, but with ourselves; it is not He that casts us out from that admirable company of guests, but we cast out ourselves.

God has done everything on His part. He has arranged the marriage, He has prepared the table, He has sent people to call us, has welcomed us when we came, and has honored us with every other honor. But when we insult Him, the other guests, and the wedding itself by our filthy garments—that is, our impure actions—we are rightly cast out. It is to honor the marriage and the guests that He drives away those bold and shameless people. If He allowed those dressed in such garments to remain, He would seem to be insulting everyone else. But may it never happen that any of us or others experience this from the One who has called us! All these things have been written down before they happen so that we, being sobered by the warnings of Scripture, may not actually suffer this disgrace and punishment, but may stop it at the level of words alone, and each of us may come to that call wearing bright clothing. May we all enjoy this, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory forever and ever. Amen.

He has done all His part. He has made the marriage, He has provided the table, He has sent men to call us, has received us when we came, and honored us with all other honor; but we, when we have offered insult to Him, to the company, and to the wedding, by our filthy garments, that is, our impure actions, are then with good cause cast out. It is to honor the marriage and the guests, that He drives off those bold and shameless persons; for were He to suffer those clothed in such a garment, He would seem to be offering insult to the rest. But may it never be that one, either of us or of other, find this of Him who has called us! For to this end have all these things been written before they come to pass, that we, being sobered by the threats of the Scriptures, may not suffer this disgrace and punishment to go on to the deed, but stop it at the word only, and each with bright apparel come to that call; which may it come to pass that we all enjoy, through 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.

If you remember what we discussed before, we will be able to proceed more eagerly with building up what remains, since this will bring great benefit. Our teaching will be more understandable to you who remember what has already been said, and we won't need to work as hard, because your great love of learning enables you to see more clearly into what remains. A person who constantly loses what is given to him will always need a teacher and will never know anything. But someone who retains what he has received, and then receives what remains in addition, will quickly become a teacher instead of a learner, and will be useful not only to himself but to everyone else as well. From observing your great eagerness to hear, I expect that this congregation will especially become such people. So come, let us store up in your souls, as in a secure treasury, the Lord's money, and explain—as far as the grace of the Spirit gives us power—the words set before us today.

1. If you remember our former reflections, we shall the more zealously proceed with the building up of what remains, as doing so for great gain. For so will our discourse be more intelligible to you who remember what has been already said, and we shall not need much labor, because you are able through your great love of learning to see more clearly into what remains. The man who is always losing what is given to him will always need a teacher, and will never know anything; but he who retains what he has received, and so receives in addition what remains, will quickly be a teacher instead of a learner, and useful not only to himself, but to all others also; as, conjecturing from their great readiness to hear, I anticipate that this assembly will specially be. Come then, let us lay up in your souls, as in a safe treasury, the Lord's money, and unfold, as far as the grace of the Spirit may afford us power, the words this day set before us.

John had said, speaking of earlier times, that the world did not know Him (John 1:10). Then he moves forward in his account to the time when the Gospel was proclaimed, saying, "He came to His own, and His own received Him not." Here he calls the Jews His own, as His special people, or perhaps even all humanity, since all were created by Him. Just as before, when John was troubled by the foolishness of the many and ashamed of our common human nature, he said that the world was made by Him and yet, having been made, did not recognize its Maker—so here again, being unbearably disturbed by the stupidity of the Jews and the many, he presents the charge in an even more striking way, saying that His own did not receive Him, even when He came to them. And not only John, but the prophets too, spoke in wonder about this very thing, as did Paul later, amazed at these same matters. The prophets cried out in the person of Christ, saying, "A people whom I have not known have served Me; as soon as they heard Me, they obeyed Me; the strange children have dealt falsely with Me. The strange children have grown old and have stumbled from their paths" (Psalm 18:43-45, Septuagint). And again, "They to whom it had not been told concerning Him shall see, and they which had not heard shall understand" (Isaiah 52:15). And, "I was found by them that sought Me not; I was made manifest unto them that asked not after Me" (Isaiah 45:1, as quoted in Romans 10:20). And Paul, in his letter to the Romans, has said, "What then? Israel has not obtained that which it seeks, but the election has obtained it" (Romans 11:7). And again, "What shall we say then? That the Gentiles which followed not after righteousness have attained unto righteousness, but Israel which followed after the law of righteousness has not attained to the law of righteousness" (Romans 9:30).

He (St. John) had said, speaking of the old times, that the world knew him not John 1:10; afterwards he comes down in his narrative to the times of the proclamation (of the Gospel), and says, He came to His own, and His own received Him not, now calling the Jews His own, as His peculiar people, or perhaps even all mankind, as created by Him. And as above, when perplexed at the folly of the many, and ashamed of our common nature, he said that the world by Him was made, and having been made, did not recognize its Maker; so here again, being troubled beyond bearing at the stupidity of the Jews and the many, he sets forth the charge in a yet more striking manner, saying, that His own received Him not, and that too when He came to them. And not only he, but the prophets also, wondering, said the very same, as did afterwards Paul, amazed at the very same things. Thus did the prophets cry aloud in the person of Christ, saying, A people whom I have not known, have served Me; as soon as they heard Me, they obeyed Me; the strange children have dealt falsely with Me. The strange children have waxed aged, and have halted from their paths. Psalm 18:43-45, Septuagint And again, They to whom it had not been told concerning Him, shall see, and they which had not heard, shall understand. And, I was found of them that sought Me not Isaiah 52:15; I was made manifest unto them that asked not after me. Isaiah 45:1, as quoted in Romans 10:20 And Paul, in his Epistles to the Romans, has said, What then? Israel has not obtained that which he seeks for: but the election has obtained it. Romans 11:7 And again; What shall we say then? That the Gentiles which followed not after righteousness, have attained unto righteousness: but Israel which followed after the law of righteousness, has not attained to the law of righteousness. Romans 9:30

It is truly worthy of our amazement how those who were raised with knowledge of the prophetic books, who heard Moses every day telling them countless things about the coming of the Christ, and the other prophets afterward, who also saw Christ Himself daily working miracles among them, devoting His time to them alone, not yet allowing His disciples to go into the way of the Gentiles or to enter a city of the Samaritans, nor doing so Himself, but everywhere declaring that He was sent to the lost sheep of the house of Israel—how, I say, while they saw the signs and heard the Prophets and had Christ Himself continually reminding them, they still made themselves so blind and dull that none of these things brought them to faith in Christ. Meanwhile the Gentiles, who had enjoyed none of these things, who had never heard the oracles of God, not even in a dream so to speak, but who were always caught up in the fables of madmen (for heathen philosophy is this), always having in their hands the foolishness of their poets, devoted to stocks and stones, and possessing nothing good or sound either in doctrines or in conduct. (For their way of life was more impure and more accursed than their doctrine. As was natural, for when they saw their gods delighting in all wickedness, worshipped by shameful words and even more shameful deeds, counting this as festivity and praise, and moreover honored by foul murders and child-slaughters, how could they not imitate these things?) Still, though they had fallen to the very depth of wickedness, suddenly, as if by the working of some mechanism, they have appeared to us shining from on high, even from the very summit of heaven.

For it is a thing indeed worthy of our amazement, how they who were nurtured in ( knowledge of) the prophetical books, who heard Moses every day telling them ten thousand things concerning the coming of the Christ, and the other prophets afterwards, who moreover themselves beheld Christ Himself daily working miracles among them, giving up His time to them alone, neither as yet allowing His disciples to depart into the way of the Gentiles, or to enter into a city of Samaritans, nor doing so Himself, but everywhere declaring that He was sent to the lost sheep of the house of Israel Matthew 10:5: how, (I say), while they saw the signs, and heard the Prophets, and had Christ Himself continually putting them in remembrance, they yet made themselves once for all so blind and dull, as by none of these things to be brought to faith in Christ. Matthew 15:24 While they of the Gentiles, who had enjoyed none of these things, who had never heard the oracles of God, not, as one may say, so much as in a dream, but ever ranging among the fables of madmen, (for heathen philosophy is this,) having ever in their hands the sillinesses of their poets, nailed to stocks and stones, and neither in doctrines nor in conversation possessing anything good or sound. (For their way of life was more impure and more accursed than their doctrine. As was likely; for when they saw their gods delighting in all wickedness, worshipped by shameful words, and more shameful deeds, reckoning this festivity and praise, and moreover honored by foul murders, and child-slaughters, how should not they emulate these things?) Still, fallen as they were as low as the very depth of wickedness, on a sudden, as by the agency of some machine, they have appeared to us shining from on high, and from the very summit of heaven.

How then did this happen, and where did it come from? Listen to Paul telling you. For that blessed person, searching carefully into these matters, did not stop until he had found the cause and declared it to everyone else. So what is it? Where did such blindness come upon the Jews? Listen to the one who was entrusted with this responsibility explain. What does he say in answering this question that troubles many? "For they, being ignorant of God's righteousness and going about to establish their own righteousness, have not submitted themselves to the righteousness of God" (1 Corinthians 9:17). This is why they have suffered these things. And again, explaining the same matter in different words, he says, "What shall we say then? That the Gentiles who did not follow after righteousness have attained righteousness, even the righteousness which is of faith; but Israel, which followed after the law of righteousness, has not attained to the law of righteousness. Why? Because they sought it not by faith. For they stumbled at that stumbling stone" (Romans 9:30-32). His meaning is this: These people's unbelief has caused their misfortunes, and their pride was the source of their unbelief. For when they had previously enjoyed greater privileges than the pagans—through having received the law, through knowing God, and the other things Paul lists—they saw after Christ's coming that the pagans and themselves were called on equal terms through faith. And they saw that after faith, one of the circumcision was in no way preferred over the Gentile. So they became envious and were stung by their pride, and they could not endure the unspeakable and overwhelming lovingkindness of the Lord. Therefore this has happened to them from nothing other than pride, wickedness, and lack of kindness.

How then and whence came it to pass? Hear Paul telling you. For that blessed person searching exactly into these things, ceased not until he had found the cause, and had declared it to all others. What then is it? And whence came such blindness upon the Jews? Hear him who was entrusted with this stewardship declare. What then does he say in resolving this doubt of the many? 1 Corinthians 9:17 For they, says he, being ignorant of God's righteousness and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. Romans 10:3 Wherefore they have suffered this. And again, explaining the same matter in other terms, he says, What shall we say then? That the Gentiles which followed not after righteousness, have attained unto righteousness, even the righteousness which is of faith; but Israel, which followed after the law of righteousness, has not attained to the law of righteousness. Wherefore? Because they sought it not by faith. For they stumbled at that stumbling stone. Romans 9:30-32 His meaning is this: These men's unbelief has been the cause of their misfortunes, and their haughtiness was parent of their unbelief. For when having before enjoyed greater privileges than the heathen, through having received the law, through knowing God, and the rest which Paul enumerates, they after the coming of Christ saw the heathen and themselves called on equal terms through faith, and after faith received one of the circumcision in nothing preferred to the Gentile, they came to envy and were stung by their haughtiness, and could not endure the unspeakable and exceeding lovingkindness of the Lord. So this has happened to them from nothing else but pride, and wickedness, and unkindness.

In what way, you most foolish of people, are you harmed by the care shown to others? How are your blessings diminished by having others share in the same things? But truly, wickedness is blind and cannot easily perceive what it should. Being therefore troubled by the prospect of having others share the same confidence, they thrust a sword against themselves and cast themselves out from the lovingkindness of God. And rightly so. For He says, "Friend, I do you no wrong. I will give to 'these also' even as I give to you" (Matthew 20:14). Or rather, these Jews do not deserve even these words. For the man in the parable, if he was discontent, could at least speak of the labors and weariness, the heat and sweat, of an entire day. But what could these men say? Nothing like this, but only slothfulness and profligacy and ten thousand evil things of which all the prophets continually accused them, and by which they, like the Gentiles, had offended against God. And Paul, declaring this, says, "For there is no difference between the Jew and the Greek. For all have sinned and come short of the glory of God, being justified freely by His grace" (Romans 10:12; 3:22-24). And on this matter he treats profitably and very wisely throughout that Epistle. But in an earlier part of it he proves that they are worthy of even greater punishment. "For as many as have sinned in the law shall be judged by the law" (Romans 2:12)—that is to say, more severely, since they have as their accuser the law as well as nature. And not only for this reason, but also because they have been the cause that God is blasphemed among the Gentiles: "My Name," He says, "is blasphemed among the Gentiles through you" (Romans 2:24; Isaiah 52:5).

2. For in what, O most foolish of men, are you injured by the care bestowed on others? How are your blessings made less through having others to share the same? But of a truth wickedness is blind, and cannot readily perceive anything that it ought. Being therefore stung by the prospect of having others to share the same confidence, they thrust a sword against themselves, and cast themselves out from the lovingkindness of God. And with good reason. For He says, Friend, I do you no wrong, I will give to 'these also' even as unto you. Matthew 20:14 Or rather, these Jews are not deserving even of these words. For the man in the parable if he was discontented, could yet speak of the labors and weariness, the heat and sweat, of a whole day. But what could these men have to tell? Nothing like this, but slothfulness and profligacy and ten thousand evil things of which all the prophets continued ever to accuse them, and by which they like the Gentiles had offended against God. And Paul declaring this says, For there is no difference between the Jew and the Greek: For all have sinned, and come short of the glory of God: being justified freely by His grace. Romans 10:12; Romans 3:22-24 And on this head he treats profitably and very wisely throughout that Epistle. But in a former part of it he proves that they are worthy of still greater punishment. For as many as have sinned in the law shall be judged by the law Romans 2:12; that is to say, more severely, as having for their accuser the law as well as nature. And not for this only, but for that they have been the cause that God is blasphemed among the Gentiles: My Name, He says, is blasphemed among the Gentiles through you. Romans 2:24; Isaiah 52:5

Since this is what stung them most (for the thing seemed unbelievable even to those of the circumcision who believed, and therefore they brought it as a charge against Peter when he had come up to them from Caesarea, that he went in to uncircumcised men and ate with them Acts 11:3; and after they had learned God's plan, they still marveled that the gift of the Holy Spirit was also poured out on the Gentiles Acts 10:45, showing by their astonishment that they could never have expected such an incredible thing), since he knew that this troubled them most deeply, see how he has deflated their pride and calmed their swollen arrogance. For after discussing the situation of the Gentiles and showing that they had no excuse or hope of salvation from any source, and after clearly charging them with both the corruption of their teachings and the uncleanness of their lives, he turns his argument to the Jews. After recounting all the statements of the Prophet in which he had said that they were polluted, treacherous, hypocritical people who had altogether become unprofitable, that there was no one among them who seeks after God, that they had all gone astray Romans 3:12, and similar things, he adds, "Now we know that whatever things the law says, it says to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God" Romans 3:19. "For all have sinned and come short of the glory of God" Romans 3:23.

Since now this it was that stung them most, (for the thing appeared incredible even to those of the circumcision who believed, and therefore they brought it as a charge against Peter, when he had come up to them from Cesarea, that he went in to men uncircumcised, and did eat with them Acts 11:3; and after that they had learned the dispensation of God, even so still they wondered how on the Gentiles also was poured out the gift of the Holy Ghost Acts 10:45: showing by their astonishment that they could never have expected so incredible a thing,) since then he knew that this touched them nearest, see how he has emptied their pride and relaxed their highly swelling insolence. For after having discoursed on the case of the heathen, and shown that they had not from any quarter any excuse, or hope of salvation, and after having definitely charged them both with the perversion of their doctrines and the uncleanness of their lives, he shifts his argument to the Jews; and after recounting all the expressions of the Prophet, in which he had said that they were polluted, treacherous, hypocritical persons, and had altogether become unprofitable, that there was none among them that seeks after God, that they had all gone out of the way Romans 3:12, and the like, he adds, Now we know that whatever things the law says, it says to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Romans 3:19 For all have sinned, and come short of the glory of God. Romans 3:23

Why then do you exalt yourself, O Jew? Why are you proud? For your mouth is also stopped, your boldness is also taken away, you too along with the whole world have become guilty, and like the others are placed in need of being justified freely. Even if you had stood upright and had great boldness with God, you surely ought not to have envied those who should be pitied and saved through His lovingkindness. This is the worst kind of wickedness—to be distressed at the blessings of others, especially when this was to happen without any loss to you. If the salvation of others had harmed your advantages, your grief might have been reasonable, though not even then to one who had learned true wisdom. But if your reward is not increased by another's punishment, nor diminished by his welfare, why do you lament because that other person is freely saved? As I said, even if you were one of the approved, you ought not to be distressed at the salvation that comes to the Gentiles through grace. But when you, who are guilty before your Lord of the same things as they are and have yourself offended, are displeased at the good of others and think great things of yourself, as if you alone ought to partake of the grace, you are guilty not only of envy and arrogance, but of extreme foolishness, and may be subject to all the most severe torments. For you have planted within yourself the root of all evils: pride.

Why then exaltest you yourself, O Jew? Why are you high minded? For your mouth also is stopped, your boldness also is taken away, you also with all the world have become guilty, and, like others, are placed in need of being justified freely. You ought surely even if you had stood upright and had had great boldness with God, not even so to have envied those who should be pitied and saved through His lovingkindness. This is the extreme of wickedness, to pine at the blessings of others; especially when this was to be effected without any loss of yours. If indeed the salvation of others had been prejudicial to your advantages, your grieving might have been reasonable; though not even then would it have been so to one who had learned true wisdom. But if your reward is not increased by the punishment of another, nor diminished by his welfare, why do you bewail yourself because that other is freely saved? As I said, you ought not, even were thou (one) of the approved, to be pained at the salvation which comes to the Gentiles through grace. But when you, who are guilty before your Lord of the same things as they, and have yourself offended, are displeased at the good of others, and think great things, as if you alone ought to be partaker of the grace, you are guilty not only of envy and insolence, but of extreme folly, and may be liable to all the severest torments; for you have planted within yourself the root of all evils, pride.

Therefore, a wise man has said, "Pride is the beginning of sin" (Sirach 10:13)—that is, its root, its source, its mother. Because of pride, the first created human was banished from that happy dwelling place. Because of pride, the devil who deceived him had fallen from that height of dignity. Knowing that the nature of this sin was sufficient to cast someone down even from heaven itself, that accursed one came this way when he worked to bring Adam down from such high honor. By puffing him up with the promise that he would be like God, the devil broke him down and cast him into the very depths of hell. Nothing alienates people from the lovingkindness of God and hands them over to the fire of the pit as much as the tyranny of pride. When pride is present in us, our whole life becomes impure, even if we practice temperance, chastity, fasting, prayer, almsgiving, or anything else. For the wise man says, "Everyone who is proud in heart is an abomination to the Lord" (Proverbs 16:5). Let us then restrain this swelling of the soul. Let us cut up by the roots this lump of pride, if we want to be clean and to escape the punishment appointed for the devil. That the proud must fall under the same punishment as that wicked one, hear Paul declare: "Not a novice, lest being lifted up with pride, he fall into the judgment and the snare of the devil." What is the judgment? He means into the same condemnation, the same punishment. How then does he say a person may avoid this dreadful thing? By reflecting on his own nature, on the number of his sins, on the greatness of the torments in that place, on the transitory nature of the things that seem bright in this world—differing in nothing from grass and more fading than the flowers of spring. If we continually stir these considerations within ourselves and keep in mind those who have walked most uprightly, the devil, though he tries ten thousand ways, will not be able to lift us up or even trip us at all. May the God who is the God of the humble, the good and merciful God, grant both to you and me a broken and humbled heart, so we shall be enabled easily to order the rest rightly, to the glory of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory forever and ever. Amen.

Wherefore a wise man has said, Pride is the beginning of sin Sirach 10:13: that is, its root, its source, its mother. By this the first created was banished from that happy abode: by this the devil who deceived him had fallen from that height of dignity; from which that accursed one, knowing that the nature of the sin was sufficient to cast down even from heaven itself, came this way when he labored to bring down Adam from such high honor. For having puffed him up with the promise that he should be as a God, so he broke him down, and cast him down into the very gulfs of hell. Because nothing so alienates men from the lovingkindness of God, and gives them over to the fire of the pit, as the tyranny of pride. For when this is present with us, our whole life becomes impure, even though we fulfill temperance, chastity, fasting, prayer, almsgiving, anything. For, Every one, says the wise man, that is proud in heart is an abomination to the Lord. Proverbs 16:5 Let us then restrain this swelling of the soul, let us cut up by the roots this lump of pride, if at least we would wish to be clean, and to escape the punishment appointed for the devil. For that the proud must fall under the same punishment as that ( wicked) one, hear Paul declare; Not a novice, lest being lifted up with pride, he fall into the judgment, and the snare of the devil. What is the judgment? He means, into the same condemnation, the same punishment. How then does he say, that a man may avoid this dreadful thing? By reflecting upon his own nature, upon the number of his sins, upon the greatness of the torments in that place, upon the transitory nature of the things which seem bright in this world, differing in nothing from grass, and more fading than the flowers of spring. If we continually stir within ourselves these considerations, and keep in mind those who have walked most upright, the devil, though he strive ten thousand ways, will not be able to lift us up, nor even to trip us at all. May the God who is the God of the humble, the good and merciful God, grant both to you and me a broken and humbled heart, so shall we be enabled easily to order the rest aright, to the glory of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory forever and ever. Amen.

Nothing stops us from dealing with these same words today, since we were previously prevented by the explanation of doctrines from considering everything that was read. Where now are those who deny that He is true God? For here He is called the true Light, and elsewhere the very Truth and very Life. We will discuss that saying more clearly when we reach that passage; but for now we must speak to your Charity for a while about that other matter.

1. Nothing hinders us from handling today also the same words, since before we were prevented by the setting forth of doctrines, from considering all that was read. Where now are those who deny that He is true God? For here He is called the true Light John 14:6, and elsewhere very Truth and very Life. That saying we will discuss more clearly when we come to the place; but at present we must for a while be speaking to your Charity of that other matter.

If He lights every man that comes into the world, how is it that so many remain unenlightened? For not all have known the majesty of Christ. How then does He light every man? He lights all as far as it depends on Him. But if some people willfully close the eyes of their mind and refuse to receive the rays of that Light, their darkness does not come from the nature of the Light, but from their own wickedness, by which they deliberately deprive themselves of the gift. For the grace is poured out upon all, turning away from neither Jew, nor Greek, nor barbarian, nor Scythian, nor free person, nor slave, nor male, nor female, nor old, nor young, but receiving all alike and inviting them with equal regard. And those who are unwilling to enjoy this gift ought rightly to blame their blindness on themselves; for if the gate is opened to all and there is no one to hinder them, yet some remain outside through their own deliberate evil, they perish through no one else but only through their own wickedness.

If He lights every man that comes into the world, how is it that so many continue unenlightened? For not all have known the majesty of Christ. How then does He light every man? He lights all as far as in Him lies. But if some, wilfully closing the eyes of their mind, would not receive the rays of that Light, their darkness arises not from the nature of the Light, but from their own wickedness, who willfully deprive themselves of the gift. For the grace is shed forth upon all, turning itself back neither from Jew, nor Greek, nor Barbarian, nor Scythian, nor free, nor bond, nor male, nor female, nor old, nor young, but admitting all alike, and inviting with an equal regard. And those who are not willing to enjoy this gift, ought in justice to impute their blindness to themselves; for if when the gate is opened to all, and there is none to hinder, any being willfully evil remain without, they perish through none other, but only through their own wickedness.

But not as having existed for the same length of time as the world. God forbid such a thought. That is why he adds, And the world was made by Him, leading you back again to the eternal existence of the Only-Begotten. For anyone who hears that this universe is His work, even if he is very slow-witted, even if he is hostile, even if he is an enemy of God's glory, will certainly be forced to admit, whether he wants to or not, that the maker exists before what he has made. This is why I am always amazed at the madness of Paul of Samosata, who dared to confront such an obvious truth and willingly threw himself off the cliff. For he did not err out of ignorance but with full knowledge, being in the same situation as the Jews. For just as they, out of regard for human opinion, abandoned sound faith—knowing that He was the only-begotten Son of God but refusing to confess Him because of their rulers, lest they be expelled from the synagogue—so it is said that he, to please a certain woman, sold his own salvation. A powerful thing, truly powerful, is the tyranny of vainglory; it can blind the eyes even of the wise, unless they remain sober. For if accepting bribes can have this effect, how much more will this even more violent passion. This is why Jesus said to the Jews, How can you believe, which receive honor one of another, and seek not the honor that comes from God only?

But not as of equal duration with the world. Away with the thought. Wherefore he adds, And the world was made by Him; thus leading you up again to the eternal existence of the Only-Begotten. For he who has heard that this universe is His work, though he be very dull, though he be a hater, though he be an enemy of the glory of God, will certainly, willing or unwilling, be forced to confess that the maker is before his works. Whence wonder always comes over me at the madness of Paul of Samosata, who dared to look in the face so manifest a truth, and voluntarily threw himself down the precipice. For he erred not ignorantly but with full knowledge, being in the same case as the Jews. For as they, looking to men, gave up sound faith, knowing that he was the only-begotten Son of God, but not confessing Him, because of their rulers, lest they should be cast out of the synagogue; so it is said that he, to gratify a certain woman, sold his own salvation. A powerful thing, powerful indeed, is the tyranny of vainglory; it is able to make blind the eyes even of the wise, except they be sober; for if the taking of gifts can effect this, much more will the yet more violent feeling of this passion. Wherefore Jesus said to the Jews, How can you believe, which receive honor one of another, and seek not the honor that comes from God only? John 5:44

And the world knew Him not. By "the world" he here means the multitude that is corrupt and closely attached to earthly things—the common turbulent, foolish people. For the friends and favorites of God all knew Him, even before His coming in the flesh. Concerning the Patriarch, Christ Himself speaks by name: "Your father Abraham rejoiced to see My day, and he saw it, and was glad" (John 8:56). And concerning David, refuting the Jews He said, "How then does David in spirit call Him Lord, saying, 'The Lord said to my Lord, Sit on My right hand'" (Matthew 22:43; Mark 12:36; Luke 20:42). And in many places, disputing with them, He mentions Moses, and the Apostle mentions the rest of the prophets. For Peter declares that all the prophets from Samuel knew Him and proclaimed His coming from afar, when he says, "All the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days" (Acts 3:24). But Jacob and his father, as well as his grandfather—He both appeared to them and talked with them, and promised that He would give them many and great blessings, which He also brought to pass.

And the world knew Him not. By the world he here means the multitude, which is corrupt, and closely attached to earthly things, the common turbulent, silly people. For the friends and favorites of God all knew Him, even before His coming in the flesh. Concerning the Patriarch Christ Himself speaks by name, that your father Abraham rejoiced to see My day, and he saw it, and was glad. John 8:56 And concerning David, confuting the Jews He said, How then does David in spirit call Him Lord, saying, the Lord said to my Lord, Sit on My right hand. Matthew 22:43; Mark 12:36; Luke 20:42 And in many places, disputing with them, He mentions Moses; and the Apostle (mentions) the rest of the prophets; for Peter declares, that all the prophets from Samuel knew Him, and proclaimed beforehand His coming afar off, when he says, All the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:24 But Jacob and his father, as well as his grandfather, He both appeared to and talked with, and promised that He would give them many and great blessings, which also He brought to pass.

How then, someone asks, did He say Himself, "Many prophets have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them"? Luke 10:24 Did they then not share in the knowledge of Him? They certainly did, and I will try to make this clear from this very saying, which some think deprives them of it. For He says, "Many have desired to see the things which you see." So they knew that He would come to men from heaven, and would live and teach as He lived and taught; for if they had not known, they could not have desired, since no one can conceive desire for things of which he has no idea. Therefore they knew the Son of Man, and that He would come among men. What then are the things which they did not hear? What are those which they did not know? The things which you now see and hear. For if they did hear His voice and did see Him, it was not in the Flesh, not among men, nor when He was living so familiarly and conversing so frankly with them. And indeed, to show this, He did not say simply "to see Me," but what? "The things which you see." Nor "to hear Me," but what? "The things which you hear." So that even if they did not behold His coming in the Flesh, still they knew that it would be, and they desired it, and believed on Him without having seen Him in the Flesh.

How then, says one, did He say Himself, 'Many prophets have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them'? Luke 10:24 Did they then not share in the knowledge of Him? Surely they did; and I will endeavor to make this plain from this very saying, by which some think that they are deprived of it. For many, He says, have desired to see the things which you see. So that they knew that He would come [to men] from heaven, and would live and teach as He lived and taught; for had they not known, they could have not desired, since no one can conceive desire for things of which he has no idea; therefore they knew the Son of Man, and that He would come among men. What then are the things which they did not hear? What those which they did not know? The things which you now see and hear. For if they did hear His voice and did see Him, it was not in the Flesh, not among men; nor when He was living so familiarly, and conversing so frankly with them. And indeed He to show this said not simply, to see Me: but what? the things which you see; nor to hear Me: but what? the things which you hear. So that if they did not behold His coming in the Flesh, still they knew that it would be, and they desired it, and believed on Him without having seen Him in the Flesh.

When the Greeks bring such charges against us and say, "What was Christ doing in earlier times that He did not look upon the human race? And for what possible reason did He come at last to help with our salvation after neglecting us for so long?" we will answer that before this He was in the world, took care of His works, and was known to all who were worthy. But if you say that because not everyone knew Him then—because only those noble and excellent people knew Him—therefore He was not acknowledged, then by that reasoning you would not allow that He is worshipped even now, since even now not everyone knows Him. But just as today no one would, because of those who do not know Him, refuse to believe those who do, so regarding former times we must not doubt that He was known to many, or rather to all of those noble and admirable people.

When therefore the Greeks bring charges such as these against us, and say; What then did Christ in former time, that He did not look upon the race of men? And for what possible reason did He come at last to assist in our salvation, after neglecting us so long? we will reply, that before this He was in the world, and took thought for His works, and was known to all who were worthy. But if you should say, that, because all did not then know Him, because He was only known by those noble and excellent persons, therefore He was not acknowledged; at this rate you will not allow that He is worshipped even now, since even now all men do not know Him. But as at present no one, because of those who do not know Him, would refuse credit to those who do, so as regards former times, we must not doubt that He was known to many, or rather to all of those noble and admirable persons.

And if someone asks, "Why didn't all people pay attention to Him? Why didn't everyone worship Him, but only the righteous?" I will also ask, why even now do not all people know Him? But why do I speak of Christ, when not all people knew His Father then, or know Him now? For some say that all things happen by chance, while others attribute the providence of the universe to demons. Others invent another God besides Him, and some blasphemously claim that His power is opposed to good, and think that His laws are the laws of an evil demon. What then? Should we say that He is not God because some people say so? And should we confess Him to be evil? For there are some who even blaspheme Him in this way. Away with such mental wandering, such utter insanity. If we should form doctrines according to the judgment of madmen, there is nothing to prevent us from becoming mad ourselves with the most terrible madness. No one will claim, looking at those who have weak vision, that the sun is harmful to the eyes, but he will say that it is designed to give light, drawing his judgments from healthy people. And no one will call honey bitter because it seems so to the taste of the sick. And will anyone, based on the imaginations of people who are mentally diseased, decide that God either does not exist or is evil, or that He sometimes exercises His Providence and sometimes does not at all? Who can say that such people are of sound mind, or deny that they are out of their minds, delirious, utterly mad?

2. And if any one say, Why did not all men give heed to Him? Nor all worship Him, but the just only? I also will ask, why even now do not all men know him? But why do I speak of Christ, when not all men knew His Father then, or know Him now? For some say, that all things are borne along by chance, while others commit the providence of the universe to devils. Others invent another God besides Him, and some blasphemously assert, that His is an opposing power, and think that His laws are the laws of a wicked dæmon. What then? Shall we say that He is not God because there are some who say so? And shall we confess Him to be evil? For there are some who even so blaspheme Him. Away with such mental wandering, such utter insanity. If we should delineate doctrines according to the judgment of madmen, there is nothing to hinder us from being mad ourselves with most grievous madness. No one will assert, looking to those who have weak vision, that the sun is injurious to the eyes, but he will say that it is fitted to give light, drawing his judgments from persons in health. And no one will call honey bitter, because it seems so to the sense of the sick. And will any, from the imaginations of men diseased (in mind) decide that God either is not, or is evil; or that He sometimes indeed exerts His Providence, sometimes does not so at all? Who can say that such men are of sound mind, or deny that they are beside themselves, delirious, utterly mad?

The world, he says, did not know Him, but those of whom the world was not worthy did know Him. After speaking of those who did not know Him, he shortly explains the cause of their ignorance. He does not say absolutely that no one knew Him, but that the world did not know Him—that is, those people who are fixated on the world alone and who think only about worldly things. Christ was accustomed to call them this, as when He says, "O Holy Father, the world has not known You" (Luke 17:25). The world, then, was ignorant not only of Him but also of His Father, as we have said, for nothing darkens the mind as much as being closely attached to present things.

The world, he says, knew Him not; but they of whom the world was not worthy knew Him. And having spoken of those who knew Him not, he in a short time puts the cause of their ignorance; for he does not absolutely say, that no one knew Him, but that the world knew him not; that is, those persons who are as it were nailed to the world alone, and who mind the things of the world. For so Christ was wont to call them; as when He says, O Holy Father, the world has not known You. Luke 17:25 The world then was ignorant, not only of Him, but also of His Father, as we have said; for nothing so darkens the mind as to be closely attached to present things.

Knowing this, then, remove yourselves from the world and tear yourselves away as much as possible from fleshly things, for the loss that comes to you from these does not lie in ordinary matters, but in what is the greatest of goods. For it is not possible for someone who clings strongly to the things of this present life truly to lay hold of those in heaven, but whoever is earnest about the one must necessarily lose the other. You cannot, He says, serve God and Mammon, for you must hold to the one and hate the other. And this very experience itself proclaims aloud. Those, for instance, who despise the lust of money are especially the people who love God as they ought, just as those who respect that sovereignty of Mammon are the men who above all others have the weakest love for Him. For the soul, once made captive by covetousness, will not easily or readily refuse to do or say any of the things that anger God, since it is the slave of another master, one who gives all his commands in direct opposition to God. Return then at last to your right mind, and rouse yourselves, and remembering whose servants we are, let us love His kingdom only. Let us weep, let us wail for the past times in which we were servants of Mammon. Let us cast off once for all his yoke, so intolerable and so heavy, and continue to bear the light and easy yoke of Christ. For He lays no such commands upon us as Mammon does. Mammon commands us to be enemies to all people, but Christ, on the contrary, commands us to embrace and to love all. The one, having nailed us to the clay and the brickmaking (for gold is this), does not allow us even at night to catch our breath a little. The other releases us from this excessive and senseless care, and commands us to gather treasures in heaven, not by injustice toward others, but by our own righteousness. The one, after our many toils and sufferings, is not able to help us when we are punished in that place and suffer because of his laws—no, he increases the flame. The other, though He commands us to give only a cup of cold water, never allows us to lose our reward and recompense even for this, but repays us with great abundance. How then is it not the most extreme folly to reject a rule so mild, so full of all good things, and to serve a thankless, ungrateful tyrant, one who neither in this world nor in the world to come is able to help those who obey and give heed to him? Nor is this the only dreadful thing, nor is this the only penalty, that he does not defend them when they are being punished, but that besides this, he, as I said before, surrounds those who obey him with ten thousand evils. For of those who are punished in that place, one may see that the greater part are punished for this reason: that they were slaves to money, that they loved gold, and would not help those in need. That we may not be in this condition, let us scatter, let us give to the poor, let us deliver our souls from harmful cares in this world and from the vengeance that because of these things is appointed for us in that place. Let us store up righteousness in the heavens. Instead of riches on earth, let us collect treasures that cannot be taken, treasures that can accompany us on our journey to heaven, that can help us in our danger, and that can make the Judge favorable at that hour. May we all have Him gracious to us, both now and at that day, and may we enjoy with much confidence the good things prepared in the heavens for those who love Him as they ought, through the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father and the Holy Spirit, be glory, now and ever, and world without end. Amen.

Knowing therefore this, remove yourselves from the world, and tear yourselves as much as possible from carnal things, for the loss which comes to you from these lies not in common matters, but in what is the chief of goods. For it is not possible for the man who clings strongly to the things of the present life really to lay hold on those in heaven, but he who is earnest about the one must needs lose the other. You cannot, He says, serve God and Mammon Matthew 6:24, for you must hold to the one and hate the other. And this too the very experience of the things proclaims aloud. Those, for instance, who deride the lust of money, are especially the persons who love God as they ought, just as those who respect that sovereignty (of Mammon), are the men who above all others have the slackest love for Him. For the soul when made captive once for all by covetousness, will not easily or readily refuse doing or saying any of the things which anger God, as being the slave of another master, and one who gives all his commands in direct opposition to God. Return then at length to your sober senses, and rouse yourselves, and calling to mind whose servants we are, let us love His kingdom only; let us weep, let us wail for the times past in which we were servants of Mammon; let us cast off once for all his yoke so intolerable, so heavy, and continue to bear the light and easy yoke of Christ. For He lays no such commands upon us as Mammon does. Mammon bids us be enemies to all men, but Christ, on the contrary, to embrace and to love all. The one having nailed us to the clay and the brickmaking, (for gold is this,) allows us not even at night to take breath a little; the other releases us from this excessive and insensate care, and bids us gather treasures in heaven, not by injustice towards others, but by our own righteousness. The one after our many toils and sufferings is not able to assist us when we are punished in that place and suffer because of his laws, nay, he increases the flame; the other, though He command us to give but a cup of cold water, never allows us to lose our reward and recompense even for this, but repays us with great abundance. How then is it not extremest folly to slight a rule so mild, so full of all good things, and to serve a thankless, ungrateful tyrant, and one who neither in this world nor in the world to come is able to help those who obey and give heed to him. Nor is this the only dreadful thing, nor is this only the penalty, that he does not defend them when they are being punished; but that besides this, he, as I before said, surrounds those who obey him with ten thousand evils. For of those who are punished in that place, one may see that the greater part are punished for this cause, that they were slaves to money, that they loved gold, and would not assist those who needed. That we be not in this case, let us scatter, let us give to the poor, let us deliver our souls from hurtful cares in this world, and from the vengeance, which because of these things is appointed for us in that place. Let us store up righteousness in the heavens. Instead of riches upon earth, let us collect treasures impregnable, treasures which can accompany us on our journey to heaven, which can assist us in our peril, and make the Judge propitious at that hour. Whom may we all have gracious unto us, both now and at that day, and enjoy with much confidence the good things prepared in the heavens for those who love Him as they ought, through the grace and lovingkindness of our Lord Jesus Christ, with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

The reason, dearly beloved children, why we share with you the thoughts taken from the Scriptures portion by portion, and do not pour everything out to you all at once, is to make it easy for you to retain what is successively set before you. For even in building, someone who lays additional stones before the first ones are settled constructs a wall that is completely rotten and easily knocked down, while someone who waits for the mortar to harden first and then adds what remains little by little finishes the whole house firmly and makes it strong—not one that will last only a short time or easily fall apart. We imitate these builders and build up your souls in the same way. For we fear that while the first foundation has only recently been laid, adding the subsequent teachings might harm what came before, since the mind is insufficient to contain them all at once.

1. The reason, O children greatly beloved, why we entertain you portion by portion with the thoughts taken from the Scriptures, and do not at once pour all forth to you, is, that the retaining what is successively set before you may be easy. For even in building, one who before the first stones are settled lays on others, constructs a rotten wall altogether, and easily thrown down: while one who waits that the mortar may first get hard, and so adds what remains little by little, finishes the whole house firmly, and makes it strong, not one to last for a short time, or easily to fall to pieces. These builders we imitate, and in like manner build up your souls. For we fear lest, while the first foundation is but newly laid, the addition of the succeeding speculations may do harm to the former, through the insufficiency of the intellect to contain them all at once.

What is it that has been read to us today?

What now is it that has been read to us today?

That was the true Light, which lights every man that comes into the world. Since earlier when speaking of John he said that John came to bear witness of that Light, and that he was sent in our own time, someone hearing this might suspect that the one being testified about also came recently, just because his witness did. To prevent this, he has lifted up our understanding and carried it to that existence which is before all beginning, which has neither end nor commencement.

That was the true Light, which lights every man that comes into the world. For since above in speaking of John he said, that he came to bear witness of that Light; and that he was sent in these our days; lest any one at hearing this should, on account of the recent coming of the witness, conceive some like suspicion concerning Him, who is witnessed of, he has carried up the imagination, and transported it to that existence which is before all beginning, which has neither end nor commencement.

Someone might ask, "How is it possible that being a Son, He should possess this nature?" We are speaking of God, and you ask how? Don't you fear or tremble? Yet if anyone asked you, "How will our souls and bodies have endless life in the world to come?" you would laugh at the question, believing it doesn't belong to human intellect to investigate such matters. You would say we should only believe and not be overly curious about this subject, since we have sufficient proof in the power of the One who spoke it. And if we say that He who created our souls and bodies, and who incomparably surpasses all created things, is without beginning, will you demand that we explain how? Who could claim this comes from a well-ordered soul or sound reasoning? You have heard that this was the true Light—why are you pointlessly and rashly trying to exceed by force of reasoning this unlimited Life? You cannot do it. Why seek what must not be sought? Why be curious about what is incomprehensible? Why search what is unsearchable? Try gazing directly at the source of sunbeams. You cannot, yet you are neither troubled nor frustrated by your weakness. How then have you become so bold and reckless in greater matters? The son of thunder, John who sounds the spiritual trumpet, when he heard from the Spirit "was," inquired no further. And are you, who do not share his grace but speak from your own miserable reasonings, ambitious to exceed the measure of his knowledge? For this very reason you will never even reach the measure of his knowledge. This is the devil's tactic: he leads those who obey him away from the limits God has set, as though to much greater things. But when he has enticed us with these hopes and cast us out from God's grace, he not only gives nothing more (how can he, being the devil?), but doesn't even allow us to return to our former situation where we lived safely and securely. Instead, he leads us wandering in all directions without any firm ground. This is how he caused the first created man to be banished from Paradise. Having inflated him with the expectation of greater knowledge and honor, he expelled him from what he already possessed securely. For he not only did not become like a god as the devil promised him, but even fell under the dominion of death. He gained no advantage by eating from the tree, but actually lost a significant portion of the knowledge he possessed through hoping for greater knowledge. The sense of shame and the desire to hide because of his nakedness then came upon him—he who before the deception was above all such shame. This very awareness of being naked, the need from then on for clothing to cover himself, and many other weaknesses became natural to him. To prevent this from happening to us, let us obey God, remain in His commandments, and not concern ourselves with anything beyond them, so that we won't be cast out from the good things already given to us. This is what has happened to those we are speaking of. By seeking to find a beginning of the Life that has no beginning, they lost what they could have kept. They didn't find what they sought (this is impossible), and they fell away from the true faith concerning the Only-Begotten.

And how is it possible, says one, that being a Son, He should possess this (nature)? We are speaking of God, and do you ask how? And do you not fear nor shudder? Yet should any one ask you, How should our souls and bodies have endless life in the world to come? you will laugh at the question, on the ground that it does not belong to the intellect of man to search into such questions, but that he ought only to believe, and not to be over-curious on the subject mentioned, since he has a sufficient proof of the saying, in the power of Him who spoke it. And if we say, that He, who created our souls and bodies, and who incomparably excels all created things, is without beginning, will you require us to say How? Who could assert this to be the act of a well-ordered soul, or of sound reason? You have heard that That was the true Light: why are you vainly and rashly striving to overshoot by force of reasoning this Life which is unlimited? You cannot do it. Why seek what may not be sought? Why be curious about what is incomprehensible? Why search what is unsearchable? Gaze upon the very source of the sunbeams. You cannot; yet you are neither vexed nor impatient at your weakness; how then have you become so daring and headlong in greater matters? The son of thunder, John who sounds the spiritual trumpet, when he had heard from the Spirit the was, enquired no farther. And are you, who share not in his grace, but speak from your own wretched reasonings, ambitious to exceed the measure of his knowledge? Then for this very reason you will never be able even to reach to the measure of his knowledge. For this is the craft of the devil: he leads away those who obey him from the limits assigned by God, as though to things much greater: but when, having enticed us by these hopes, he has cast us out of the grace of God, he not only gives nothing more, (how can he, devil as he is?) but does not even allow us to return again to our former situation, where we dwelt safely and surely, but leads us about in all directions wandering and not having any standing ground. So he caused the first created man to be banished from the abode of Paradise. Having puffed him up with the expectation of greater knowledge and honor, he expelled him from what he already possessed in security. For he not only did not become like a god as (the devil) promised him, but even fell beneath the dominion of death; having not only gained no further advantage by eating of the tree, but having lost no small portion of the knowledge which he possessed, through hope of greater knowledge. For the sense of shame, and the desire to hide himself because of his nakedness, then came upon him, who before the cheat was superior to all such shame; and this very seeing himself to be naked, and the need for the future of the covering of garments, and many other infirmities, became thenceforth natural to him. That this be not our case, let us obey God, continue in His commandments, and not be busy about anything beyond them, that we may not be cast out from the good things already given us. Thus they have fared (of whom we speak). For seeking to find a beginning of the Life which has no beginning, they lost what they might have retained. They found not what they sought, (this is impossible,) and they fell away from the true faith concerning the Only-Begotten.

Let us not remove the eternal boundaries that our fathers established, but let us always submit to the laws of the Spirit. When we hear that He was the true Light, let us not seek to discover anything more, for it is not possible to go beyond this statement. If His generation had been like that of a human being, there would necessarily have been an interval between the one who begets and the one begotten. But since it is ineffable and fitting for God, give up the ideas of before and after, for these are names of points in time, but the Son is the Creator even of all ages.

Let us not then remove the eternal bounds which our fathers set, but let us ever yield to the laws of the Spirit; and when we hear that That was the true Light, let us seek to discover nothing more. For it is not possible to pass beyond this saying. Had His generation been like that of a man, needs must there have been an interval between the begetter and the begotten; but since it is in a manner ineffable and becoming God, give up the before and the after, for these are the names of points in time, but the Son is the Creator even of all ages.

Then someone says, "He is not Father, but brother." What need is there for that? If we had claimed that the Father and the Son came from a different root, you might have spoken this rightly. But if we flee from this impiety and say that the Father, besides being without beginning, is also Unbegotten, while the Son, though without beginning, is Begotten of the Father, what kind of need is there that this unholy assertion should follow as a consequence? None at all. For He is an Effulgence, but an effulgence is included in the idea of the nature whose effulgence it is. For this reason Paul has called Him so, so that you may imagine no interval between the Father and the Son. This expression therefore declares the point, but the following part of the proof corrects an erroneous opinion which might trap simple people. For, says the Apostle, do not, because you have heard that He is an Effulgence, suppose that He is deprived of His proper hypostasis—this is impious and belongs to the madness of the Sabellians and of Marcellus' followers. We do not say this, but that He exists also in His proper hypostasis. And for this reason, after having called Him Effulgence, Paul has added that He is the express image of His hypostasis, in order to make evident His proper hypostasis, and that He belongs to the same ousia of which He is also the express image. For, as I said before, it is not sufficient by a single expression to set before people the doctrines concerning God, but it is necessary that we bring many together and choose from each what is suitable. In this way we shall be able to attain a worthy telling of His glory—worthy, I mean, as regards our power. For if anyone should think himself able to speak words suitable to His essential worthiness and be ambitious to do so, saying that he knows God as God knows Himself, he is the one who is most ignorant of God.

2. Then, says one, He is not Father, but brother. What need, pray? If we had asserted that the Father and the Son were from a different root, you might have then spoken this well. But, if we flee this impiety, and say the Father, besides being without beginning, is Unbegotten also, while the Son, though without beginning, is Begotten of the Father, what kind of need that as a consequence of this idea, that unholy assertion should be introduced? None at all. For He is an Effulgence: but an effulgence is included in the idea of the nature whose effulgence it is. For this reason Paul has called Him so, that you may imagine no interval between the Father and the Son. Hebrews 1:3 This expression therefore is declaratory of the point; but the following part of the proof quoted, corrects an erroneous opinion which might beset simple men. For, says the Apostle, do not, because you have heard that he is an Effulgence, suppose that He is deprived of His proper person; this is impious, and belongs to the madness of the Sabellians, and of Marcellus' followers. We say not so, but that He is also in His proper Person. And for this reason, after having called Him Effulgence, Paul has added that He is the express image of His Person Hebrews 1:3, in order to make evident His proper Personality, and that He belongs to the same Essence of which He is also the express image. For, as I before said, it is not sufficient by a single expression to set before men the doctrines concerning God, but it is desirable that we bring many together, and choose from each what is suitable. So shall we be able to attain to a worthy telling of His glory, worthy, I mean, as regards our power; for if any should deem himself able to speak words suitable to His essential worthiness, and be ambitious to do so, saying, that he knows God as God knows Himself, he it is who is most ignorant of God.

Knowing this, let us continue to hold firmly to what those who were eyewitnesses and ministers of the word from the beginning have delivered to us. And let us not be overly curious beyond this, for two evils will afflict those who suffer from this disease of curiosity: they will weary themselves in vain by seeking what is impossible to find, and they will provoke God by trying to overturn the boundaries He has set. Now, you who already know need not learn from us what anger this provokes. Therefore, avoiding their madness, let us tremble at His words so that He may continually build us up. For He says, "Upon whom shall I look, but upon the lowly and quiet, and who fears my words?" Let us then abandon this destructive curiosity and bruise our hearts. Let us mourn for our sins as Christ commanded, let us be pierced in our hearts for our transgressions, let us carefully reckon up all the wicked deeds we have dared to commit in the past, and let us earnestly strive to wipe them away in every possible way.

Knowing therefore this, let us continue steadfastly to hold what they have delivered unto us, which from the beginning were eye-witnesses, and ministers of the word. Luke 1:2 And let us not be curious beyond: for two evils will attend those who are sick of this disease, (curiosity,) the wearying themselves in vain by seeking what it is impossible to find, and the provoking God by their endeavors to overturn the bounds set by Him. Now what anger this excites, it needs not that you who know should learn from us. Abstaining therefore from their madness, let us tremble at His words, that He may continually build us up. For, upon whom shall I look Isaiah 66:2, Septuagint, says He, but upon the lowly, and quiet, and who fears my words? Let us then leave this pernicious curiosity, and bruise our hearts, let us mourn for our sins as Christ commanded, let us be pricked at heart for our transgressions, let us reckon up exactly all the wicked deeds, which in time past we have dared, and let us earnestly strive to wipe them off in all kinds of ways.

God has opened many ways for us to accomplish this purpose. First, He says, "Tell your sins, that you may be justified" (Isaiah 43:26), and again, "I said, I have declared my iniquity to You, and You have taken away the unrighteousness of my heart" (Psalm 32:5, Septuagint), since continually accusing ourselves and remembering our sins contributes greatly to reducing their severity. But there is another way more powerful than this: to bear no ill will against anyone who has wronged us, and to forgive the offenses of all who have sinned against us. Do you want to learn a third way? Listen to Daniel, who says, "Redeem your sins by almsdeeds, and your iniquities by showing mercy to the poor" (Daniel 4:27, Septuagint). And there is yet another way beyond these: persistence in prayer and faithful attendance at the intercessions made to God. Likewise, fasting brings us some—and not insignificant—comfort and release from committed sins, provided it is accompanied by kindness to others, and it quenches the intensity of God's wrath (1 Timothy 2:1). For water will put out a blazing fire, and sins are purged away by almsdeeds (Sirach 3:30, Septuagint).

Now to this end God has opened to us many ways. For, Tell you first, says He, your sins, that you may be justified Isaiah 43:26; and again, I said, I have declared mine iniquity unto You, and You have taken away the unrighteousness of my heart Psalm 32:5, Septuagint; since a continual accusation and remembrance of sins contributes not a little to lessen their magnitude. But there is another more prevailing way than this; to bear malice against none of those who have offended against us, to forgive their trespasses to all those who have trespassed against us. Will you learn a third? Hear Daniel, saying, Redeem your sins by almsdeeds, and your iniquities by showing mercy to the poor. Daniel 4:27, Septuagint And there is another besides this; constancy in prayer, and persevering attendance on the intercessions made with God. In like manner fasting brings to us some, and that not small comfort and release from sins committed, provided it be attended with kindness to others, and quenches the vehemence of the wrath of God. 1 Timothy 2:1 For water will quench a blazing fire, and by almsdeeds sins are purged away. Sirach 3:30, Septuagint

Let us then travel along all these ways. If we give ourselves completely to these activities and spend our time on them, we will not only wash away our past sins but also gain very great profit for the future. We will not allow the devil to attack us when we have leisure time for lazy living or for harmful curiosity. Through these means and as a result of them, he leads us to foolish questions and destructive arguments, seeing us at leisure, idle, and taking no thought for excellence in living. But let us block this approach against him. Let us watch and let us be sober, so that having toiled a little in this short time, we may obtain eternal goods in endless ages, 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.

Let us then travel along all these ways; for if we give ourselves wholly to these employments, if on them we spend our time, not only shall we wash off our bygone transgressions, but shall gain very great profit for the future. For we shall not allow the devil to assault us with leisure either for slothful living, or for pernicious curiosity, since by these among other means, and in consequence of these, he leads us to foolish questions and hurtful disputations, from seeing us at leisure, and idle, and taking no forethought for excellency of living. But let us block up this approach against him, let us watch, let us be sober, that having in this short time toiled a little, we may obtain eternal goods in endless ages, 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.

Having spoken to us in the introduction about things of urgent importance concerning God the Word, the Evangelist proceeds on his course and in order afterward comes to the herald of the Word, his namesake John. And now that you hear he was sent from God, do not in the future imagine that any of the words spoken by him are merely man's words, for everything he utters is not his own but belongs to the One who sent him. This is why he is called messenger, for the excellence of a messenger is that he says nothing of his own. But the expression "was" in this place does not signify his coming into existence but refers to his office of messenger, for "there was" a man sent from God is used instead of a man "was sent" from God.

1. Having in the introduction spoken to us things of urgent importance concerning God the Word, (the Evangelist) proceeding on his road, and in order, afterwards comes to the herald of the Word, his namesake John. And now that you hear that he was sent from God, do not for the future imagine that any of the words spoken by him are mere man's words; for all that he utters is not his own, but is of Him who sent him. Wherefore he is called messenger Malachi 3:1, for the excellence of a messenger is, that he say nothing of his own. But the expression was, in this place is not significative of his coming into existence, but refers to his office of messenger; for 'there was' a man sent from God, is used instead of a man 'was sent' from God.

How then do some say that the expression "being in the form of God" (Philippians 2:6) is not used of His invariable likeness to the Father, because no article is added? Notice that the article is nowhere added here either. Are these words then not spoken of the Father? What shall we say to the prophet who says, "Behold, I send My messenger before Your face, who shall prepare Your way" (Malachi 3:1, as found in Mark 1:2)? For the expressions "My" and "Your" declare two persons.

How then do some say, that the expression, being in the form of God Philippians 2:6 is not used of His invariable likeness to the Father, because no article is added? For observe, that the article is nowhere added here. Are these words then not spoken of the Father? What then shall we say to the prophet who says, that, Behold, I send My messenger before Your face, who shall prepare Your way Malachi 3:1, as found in Mark 1:2? For the expressions My and Your declare two Persons.

What is this, perhaps someone may say—the servant bearing witness to his Master? When you see Him not only witnessed to by His servant, but even coming to him and being baptized by him along with Jews, will you not be even more astonished and perplexed? Yet you ought not to be troubled or confused, but amazed at such unspeakable goodness. Though if anyone still continues bewildered and confused, He will say to such a person what He said to John: Suffer it to be so now, for thus it becomes us to fulfill all righteousness (Matthew 3:15). And if anyone is still further troubled, again He will say to him what He said to the Jews: But I receive not testimony from man (John 5:34). If He does not need this witness, why was John sent from God? Not because He required his testimony—that would be the most extreme blasphemy. Why then? John himself informs us when he says,

What is this, perhaps one may say, the servant bear witness to his Master? When then you see Him not only witnessed to by His servant, but even coming to him, and with Jews baptized by him, will you not be still more astonished and perplexed? Yet you ought not to be troubled nor confused, but amazed at such unspeakable goodness. Though if any still continue bewildered and confused, He will say to such an one what He said to John, Suffer it to be so now, for thus it becomes us to fulfill all righteousness Matthew 3:15; and, if any be still further troubled, again He will say to him too what he said to the Jews, But I receive not testimony from man. John 5:34 If now he needs not this witness, why was John sent from God? Not as though He required his testimony — this were extremest blasphemy. Why then? John himself informs us, when he says,

That all men through him might believe.

That all men through him might believe.

And Christ also, after having said "I do not receive testimony from man" (John 5:34), adds an explanation so that He may not seem to foolish people to contradict Himself. For at one time He declared "There is another that bears witness of Me and I know that his witness is true" (John 5:32)—and He was pointing to John—and at another time He said "I receive not testimony from man" (John 5:34). He immediately gives the solution to this apparent problem: "But these things I say for your own sake, that you might be saved." It is as though He had said: As for the fact that I am God, and the truly Begotten Son of God, and am of that Simple and Blessed Essence (ousia), I need no one to witness to Me; and even if no one would do so, I am not by this diminished at all in My Essence (ousia). But because I care for the salvation of the many, I have descended to such humility as to entrust the witness of Me to a man. For because of the earthbound nature and weakness of the Jews, the faith in Him would in this way be more easily received and more acceptable. So then He clothed Himself with flesh, so that He might not, by confronting men with the unveiled Godhead, destroy them all. In the same way He sent forth a man as His herald, so that those who heard might approach more readily at the hearing of a kindred voice. For to prove that He had no need of that herald's testimony, it would have been enough for Him simply to have shown Himself who He was in His unveiled Essence (ousia) and to have overwhelmed them all. But He did not do this for the reason I have already mentioned. He would have annihilated all, since no one could have endured the encounter with that unapproachable light. Therefore, as I said, He put on flesh and entrusted the witness of Himself to one of our fellow-servants, since He arranged all for the salvation of men, looking not only to His own honor, but also to what might be readily received by and be profitable to His hearers. He alluded to this when He said, "These things I say for your sake, that you might be saved" (John 5:34). And the Evangelist, using the same language as his Master, after saying "to bear witness of that Light," adds,

And Christ also, after having said that I receive not testimony from man John 5:34, in order that He may not seem to the foolish to clash with Himself, by declaring at one time There is another that bears witness of Me and I know that his witness is true John 5:32 (for He pointed to John;) and at another, I receive not testimony from man John 5:34; He immediately adds the solution of the doubt, But these things I say for your own sake, that you might be saved. As though He had said, that I am God, and the really-Begotten Son of God, and am of that Simple and Blessed Essence, I need none to witness to Me; and even though none would do so, yet am not I by this anything diminished in My Essence; but because I care for the salvation of the many, I have descended to such humility as to commit the witness of Me to a man. For by reason of the groveling nature and infirmity of the Jews, the faith in Him would in this way be more easily received, and more palatable. As then He clothed Himself with flesh, that he might not, by encountering men with the unveiled Godhead, destroy them all; so He sent forth a man for His herald, that those who heard might at the hearing of a kindred voice approach more readily. For (to prove) that He had no need of that (herald's) testimony, it would have sufficed that He should only have shown Himself who He was in His unveiled Essence, and have confounded them all. But this He did not for the reason I have before mentioned. He would have annihilated all, since none could have endured the encounter of that unapproachable light. Wherefore, as I said, He put on flesh, and entrusted the witness (of Himself) to one of our fellow-servants, since He arranged all for the salvation of men, looking not only to His own honor, but also to what might be readily received by, and be profitable to, His hearers. Which He glanced at when He said, These things I say for your sake, that you might be saved. John 5:34 And the Evangelist using the same language as his Master, after saying, to bear witness of that Light, adds,

That all men through him might believe. This is nearly the same as saying: Do not think that John the Baptist came to bear witness in order to add anything to his Master's credibility. Rather, he came so that through him people of his own kind might believe. It is clear from what follows that John used this expression because he was eager to remove this suspicion in advance, since he adds,

That all men through Him might believe. All but saying, Think not that the reason why John the Baptist came to bear witness, was that he might add anything to the trustworthiness of his Master. No; (He came,) that by his means beings of his own class might believe. For it is clear from what follows, that he used this expression in his anxiety to remove this suspicion beforehand, since he adds,

Now if he did not introduce this to counter this suspicion, then the expression is completely superfluous, and it becomes repetition rather than clarification of his teaching. For why, after having said that he was sent to bear witness of that Light, does he again say, He was not that Light? He says it not carelessly or without reason. Rather, because in most cases among us, the person witnessing is considered to be greater and generally more trustworthy than the person being witnessed about, he therefore immediately removes this wrong suspicion from the very beginning so that no one might suspect this about John. Having torn it up by the roots, he shows who this witness-bearer is, and who the one being witnessed about is, and how great the distance is between the one witnessed about and the witness-bearer. After having done this and shown His incomparable superiority, he then proceeds confidently to the remaining narrative. Having carefully removed whatever strange ideas might secretly lodge in the minds of simpler people, he thus instills into everyone easily and without obstacle the word of doctrine in its proper sequence.

Now if he did not introduce this as setting himself against this suspicion, then the expression is absolutely superfluous, and tautology rather than elucidation of his teaching. For why, after having said that he was sent to bear witness of that Light, does he again say, He was not that Light? (He says it,) not loosely or without reason; but, because, for the most part, among ourselves, the person witnessing is held to be greater, and generally more trustworthy than the person witnessed of; therefore, that none might suspect this in the case of John, at once from the very beginning he removes this evil suspicion, and having torn it up by the roots, shows who this is that bears witness, and who is He who is witnessed of, and what an interval there is between the witnessed of, and the bearer of witness. And after having done this, and shown His incomparable superiority, he afterwards proceeds fearlessly to the narrative which remains; and after carefully removing whatever strange (ideas) might secretly harbor in the minds of the simpler sort, so instills into all easily and without impediment the word of doctrine in its proper order.

Let us pray, then, that from now on—along with the revelation of these teachings and correctness of doctrine—we may also have a pure life and virtuous conduct, since these things are worthless unless good works are present in us. For even if we have complete faith and complete knowledge of the Scriptures, if we are naked and lacking the protection that comes from holy living, nothing can prevent us from being thrown into the fire of hell and burning forever in the unquenchable flame. For just as those who have done good will rise to eternal life, so those who have dared to do the opposite will rise to eternal punishment, which never ends. Let us therefore show every eagerness not to destroy the benefit we receive from right faith through the wickedness of our actions, but by becoming pleasing to Him through these actions as well, to look boldly upon Christ. No happiness can equal this. And may it happen that all of us, having obtained what has been mentioned, may do everything for the glory of God; to whom, with the Only-Begotten Son and the Holy Spirit, be glory forever and ever. Amen.

Let us pray then, that henceforth with the revelation of these thoughts and rightness of doctrine, we may have also a pure life and bright conversation, since these things profit nothing unless good works be present with us. For though we have all faith and all knowledge of the Scriptures, yet if we be naked and destitute of the protection derived from ( holy) living, there is nothing to hinder us from being hurried into the fire of hell, and burning for ever in the unquenchable flame. For as they who have done good shall rise to life everlasting, so they who have dared the contrary shall rise to everlasting punishment, which never has an end. Let us then manifest all eagerness not to mar the gain which accrues to us from a right faith by the vileness of our actions, but becoming well-pleasing to Him by these also, boldly to look on Christ. No happiness can be equal to this. And may it come to pass, that we all having obtained what has been mentioned, may do all to the glory of God; to whom, with the Only-Begotten Son and the Holy Ghost, be glory for ever and ever. Amen.

Moses at the beginning of the history and writings of the Old Testament speaks to us about physical objects and lists them at length. For he says, "In the beginning God made the heaven and the earth," and then he adds that light was created, and a second heaven and the stars, the various kinds of living creatures, and, so we do not waste time going through every detail, everything else. But this Evangelist, cutting everything short, includes both these things and the things above them in a single sentence. He does this reasonably, because his hearers already knew about them, and because he is hurrying to a greater subject. He has written his entire treatise so that he might speak not about the works but about the Creator, the one who produced them all. And therefore Moses, though he has selected the smaller portion of creation (for he has said nothing to us about the invisible powers), dwells on these things. Meanwhile John, as he hastens to ascend to the Creator himself, runs past both the things Moses mentioned and the things Moses was silent about, having compressed them in one brief statement: "All things were made by him." And so you may not think he merely speaks of all the things Moses mentioned, he adds that "without him was not anything made that was made." That is to say, of created things, not one, whether it be visible or intelligible, was brought into being without the power of the Son.

1. Moses in the beginning of the history and writings of the Old Testament speaks to us of the objects of sense, and enumerates them to us at length. For, In the beginning, he says, God made the heaven and the earth, and then he adds, that light was created, and a second heaven and the stars, the various kinds of living creatures, and, that we may not delay by going through particulars, everything else. But this Evangelist, cutting all short, includes both these things and the things which are above these in a single sentence; with reason, because they were known to his hearers, and because he is hastening to a greater subject, and has instituted all his treatise, that he might speak not of the works but of the Creator, and Him who produced them all. And therefore Moses, though he has selected the smaller portion of the creation, (for he has spoken nothing to us concerning the invisible powers,) dwells on these things; while John, as hastening to ascend to the Creator Himself, runs by both these things, and those on which Moses was silent, having comprised them in one little saying, All things were made by Him. And that you may not think that he merely speaks of all the things mentioned by Moses, he adds, that without Him was not anything made that was made. That is to say, that of created things, not one, whether it be visible or intelligible was brought into being without the power of the Son.

For we will not put the full stop after "not anything," as the heretics do. Because they wish to make the Spirit created, they say, "What was made, in Him was Life," yet saying it this way makes the passage unintelligible. First, this was not the time to make mention of the Spirit, and if he desired to do so, why did he state it so indistinctly? For how is it clear that this saying relates to the Spirit? Besides, we shall find by this argument not that the Spirit, but that the Son Himself, is created by Himself. But rouse yourselves, so that what is said may not escape you; and come, let us read for a while according to their fashion, for in this way its absurdity will become clearer to us. "What was made, in Him was Life." They say that the Spirit is called Life. But this Life is found to be also Light, for he adds, "And the Life was the Light of men" (John 1:4). Therefore, according to them the Light of men here means the Spirit. Well, but when he goes on to say that "There was a man sent from God, to bear witness of that Light" (verses 6-7), they must necessarily assert that this too is spoken of the Spirit; for whom he above called Word, Him as he proceeds he calls God, and Life, and Light. This Word he says was Life, and this Life was Light. If now this Word was Life, and if this Word and this Life became flesh, then the Life, that is to say, the Word, was made flesh, and we beheld Its glory, the glory as of the Only-Begotten of the Father. If then they say that the Spirit is here called Life, consider what strange consequences will follow. It will be the Spirit, not the Son, that was made flesh; the Spirit will be the Only-Begotten Son.

For we will not put the full stop after not anything, as the heretics do. They, because they wish to make the Spirit created, say, What was made, in Him was Life; yet so what is said becomes unintelligible. First, it was not the time here to make mention of the Spirit, and if he desired to do so, why did he state it so indistinctly? For how is it clear that this saying relates to the Spirit? Besides, we shall find by this argument, not that the Spirit, but that the Son Himself, is created by Himself. But rouse yourselves, that what is said may not escape you; and come, let us read for a while after their fashion, for so its absurdity will be clearer to us. What was made, in Him was Life. They say that the Spirit is called Life. But this Life is found to be also Light, for he adds, And the Life was the Light of men. John 1:4 Therefore, according to them the Light of men here means the Spirit. Well, but when he goes on to say, that There was a man sent from God, to bear witness of that Light vers. 6, 7, they needs must assert, that this too is spoken of the Spirit; for whom he above called Word, Him as he proceeds he calls God, and Life, and Light. This Word he says was Life, and this Life was Light. If now this Word was Life, and if this Word and this Life became flesh, then the Life, that is to say, the Word, was made flesh, and we beheld Its glory, the glory as of the Only-Begotten of the Father. If then they say that the Spirit is here called Life, consider what strange consequences will follow. It will be the Spirit, not the Son, that was made flesh; the Spirit will be the Only-Begotten Son.

And those who read the passage this way will fall, if not into this error, yet in avoiding it into another most strange conclusion. If they allow that the words are spoken of the Son, and yet do not stop or read as we do, then they will assert that the Son is created by Himself. For if the Word was Life, and what was made in Him was Life, then according to this reading He is created in Himself and through Himself. Then after some words in between, he has added, And we beheld His glory, the glory as of the Only-Begotten of the Father. John 1:14 Look, the Holy Spirit is found, according to the reading of those who assert these things, to be also an only-begotten Son, for it is concerning Him that all this declaration is spoken by him. See when the word has turned away from the truth, where it is twisted, and what strange consequences it produces!

And those who read the passage so will fall, if not into this, yet in avoiding this into another most strange conclusion. If they allow that the words are spoken of the Son, and yet do not stop or read as we do, then they will assert that the Son is created by Himself. Since, if the Word was Life, and what was made in Him was Life; according to this reading He is created in Himself and through Himself. Then after some words between, he has added, And we beheld His glory, the glory as of the Only-Begotten of the Father. John 1:14 See, the Holy Spirit is found, according to the reading of those who assert these things, to be also an only-begotten Son, for it is concerning Him that all this declaration is uttered by him. See when the word has swerved from the truth, whither it is perverted, and what strange consequences it produces!

What then, someone says, is the Spirit not Light? The Spirit is Light, but in this passage there is no mention of the Spirit. Even God the Father is called Spirit—that is, incorporeal—yet God the Father is not necessarily meant wherever Spirit is mentioned. And why are you surprised if we say this about the Father? We could not even say about the Comforter that wherever Spirit is mentioned, the Comforter is necessarily meant, even though this is His most distinctive name; still, the Comforter is not always meant wherever Spirit is mentioned. In the same way, Christ is called the power of God and the wisdom of God (1 Corinthians 1:24), yet Christ is not necessarily meant wherever the power and wisdom of God are mentioned. So in this passage, although the Spirit does give Light, the Evangelist is not now speaking about the Spirit.

What then, says one, is not the Spirit Light? It is Light: but in this place there is no mention of the Spirit. Since even God (the Father) is called Spirit, that is to say, incorporeal, yet God (the Father) is not absolutely meant wherever Spirit is mentioned. And why do you wonder if we say this of the Father? We could not even say of the Comforter, that wherever Spirit (is mentioned), the Comforter is absolutely meant, and yet this is His most distinctive name; still not always where Spirit (is mentioned is) the Comforter (meant). Thus Christ is called the power of God 1 Corinthians 1:24, and the wisdom of God; yet not always where the power and the wisdom of God are mentioned is Christ meant; so in this passage, although the Spirit does give Light, yet the Evangelist is not now speaking of the Spirit.

When we have excluded them from these strange opinions, those who make every effort to oppose the truth say (still holding to the same reading), "Whatever came into existence by him was life," because, one says, whatever came into existence was life. What then do you say about the punishment of the men of Sodom, the flood, hell fire, and countless similar things? But, one says, we are speaking of the material creation. Well, these too belong entirely to the material creation. But so that we may refute their argument from our abundance, we will ask them: Is wood life, tell me? Is stone life? These things that are lifeless and motionless? Moreover, is man absolutely life? Who would say so? He is not pure life, but is capable of receiving life.

When we have shut them out from these strange opinions, they who take all manner of pains to withstand the truth, say, (still clinging to the same reading,) Whatever came into existence by him was life, because, says one, whatever came into existence was life. What then do you say of the punishment of the men of Sodom, and the flood, and hell fire, and ten thousand like things? But, says one, we are speaking of the material creation. Well, these too belong entirely to the material creation. But that we may out of our abundance refute their argument, we will ask them, Is wood, life, tell me? Is stone, life? these things that are lifeless and motionless? Nay, is man absolutely life? Who would say so? He is not pure life, but is capable of receiving life.

See here again, an absurdity. By following the same chain of logical consequences, we will bring the argument to such a point that even from this you may learn their foolishness. In this way they assert things that are by no means fitting for the Spirit. Being driven from their other position, they apply to men those things which they previously thought were spoken worthily of the Spirit. However, let us examine the reading itself in this way also. The creature is now called life, therefore, the same is light, and John came to witness concerning it. Why then is he not also light? He says that he was not that light John 1:8, and yet he belonged to created things. How then is he not light? How was he in the world, and the world was made by him? John 1:10 Was the creature in the creature, and was the creature made by the creature? But how did the world not know him? How did the creature not know the creature? But as many as received him, to them he gave power to become the sons of God. John 1:12 But enough of laughter. For the rest I leave it to you to attack these absurd arguments, so that we may not seem to have chosen to raise a laugh for its own sake and waste time without cause. For if these things are neither said of the Spirit (and it has been shown that they are not) nor of anything created, and yet they still hold to the same reading, that stranger conclusion than any we previously mentioned will follow: that the Son was made by Himself. For if the Son is the true Light, and this Light was Life, and this Life was made in Him, this must necessarily be the result according to their own reading. Let us then abandon this reading and come to the recognized reading and explanation.

2. See here again, an absurdity; by the same succession of consequences we will bring the argument to such a point, that even hence you may learn their folly. In this way they assert things by no means befitting of the Spirit. Being driven from their other ground, they apply those things to men, which they before thought to be spoken worthily of the Spirit. However, let us examine the reading itself this way also. The creature is now called life, therefore, the same is light, and John came to witness concerning it. Why then is not he also light? He says that he was not that light John 1:8, and yet he belonged to created things? How then is he not light? How was he in the world, and the world was made by him? John 1:10 Was the creature in the creature, and was the creature made by the creature? But how did the world know him not? How did the creature not know the creature? But as many as received him, to them gave he power to become the sons of God. John 1:12 But enough of laughter. For the rest I leave it to you to attack these monstrous reasonings, that we may not seem to have chosen to raise a laugh for its own sake, and waste the time without cause. For if these things are neither said of the Spirit, (and it has been shown that they are not,) nor of anything created, and yet they still hold to the same reading, that stranger conclusion than any which we before mentioned, will follow, that the Son was made by Himself. For if the Son is the true Light, and this Light was Life, and this Life was made in Him, this must needs be the result according to their own reading. Let us then relinquish this reading, and come to the recognized reading and explanation.

And what is that? It is to make the sentence end at "was made," and to begin the next sentence with "In Him was Life." What the Evangelist says is this: "Without Him was not anything made that was made." Whatever created thing was made, he says, was not made without Him. Do you see how by this short addition he has corrected all the surrounding difficulties? For when he said that without Him nothing was made, and then added "which was made," he includes things perceived by the intellect but excludes the Spirit. For after he had said that all things were made by Him, and without Him nothing was made, he needed this addition, in case someone should say, "If all things were made by Him, then the Spirit also was made." He replies: I asserted that whatever was made was made by Him, even though it may be invisible, or incorporeal, or in the heavens. For this reason, I did not say absolutely "all things," but "whatever was made," that is, "created things," but the Spirit is uncreated.

And what is that? It is to make the sentence end at was made, and to begin the next sentence with, In Him was Life. What (the Evangelist) says is this, Without Him was not anything made that was made; whatever created thing was made, says he, was not made without Him. See you how by this short addition he has rectified all the besetting difficulties; for the saying, that without Him was not anything made, and then the adding, which was made, includes things cognizable by the intellect, but excludes the Spirit. For after he had said that all things were made by Him, and without Him was not anything made, he needed this addition, lest some one should say, If all things were made by Him, then the Spirit also was made. I, he replies, asserted that whatever was made was made by Him, even though it be invisible, or incorporeal, or in the heavens. For this reason, I did not say absolutely, 'all things,' but 'whatever was made,' that is, ' created things,' but the Spirit is uncreated.

Do you see how precise his teaching is? He has referred to the creation of material things (since Moses had already taught about these earlier), and after leading us to move beyond these to higher things—I mean the immaterial and invisible—he excludes the Holy Spirit from all creation. Paul, inspired by the same grace, said the same thing: "For by Him were all things created" (Colossians 1:16). Notice again the same precision here, for the same Spirit moved Paul's soul as well. So that no one would exclude any created things from God's works simply because they are invisible, or would confuse the Comforter with created things, Paul, after going through the sensible objects that everyone knows about, also lists the things in the heavens, saying "whether they be thrones, or dominions, or principalities, or powers." The word "whether" attached to each one shows us nothing other than this: that all things were made by Him, and without Him was not anything made that was made.

Do you see the precision of his teaching? He has alluded to the creation of material things, (for concerning these Moses had taught before him,) and after bringing us to advance from thence to higher things, I mean the immaterial and the invisible, he excepts the Holy Spirit from all creation. And so Paul, inspired by the same grace, said, For by Him were all things created. Colossians 1:16 Observe too here again the same exactness. For the same Spirit moved this soul also. That no one should except any created things from the works of God because of their being invisible, nor yet should confound the Comforter with them, after running through the objects of sense which are known to all, he enumerates also things in the heavens, saying, Whether they be thrones, or dominions, or principalities, or powers; for the expression whether subjoined to each, shows to us nothing else but this, that by Him all things were made, and without Him was not anything made that was made.

But if you think that the word "by" indicates inferiority (as if it makes Christ merely an instrument), listen to him say, "You, Lord, in the beginning, laid the foundation of the earth, and the heavens are the work of Your hands" (Psalm 102:25). He says about the Son what is said about the Father in His role as Creator. He would not have said this unless he considered Him to be a Creator who is not subordinate to anyone. And if the expression "by Him" is used here, it is for no other reason than to prevent anyone from thinking the Son is Unbegotten. To see that in His title as Creator He is not at all inferior to the Father, listen to what He Himself says: "As the Father raises up the dead and gives them life, even so the Son gives life to whom He will" (John 5:21). Now if it is said of the Son in the Old Testament, "You, Lord, in the beginning laid the foundation of the earth," His title of Creator is clear. But if you say the Prophet spoke this about the Father, and that Paul applied to the Son what was said about the Father, the conclusion is still the same. For Paul would not have decided that the same expression suited the Son unless he had been completely confident that there was an equality of honor between Father and Son. It would have been extremely reckless to apply what suited an incomparable nature to a nature that was inferior to it and fell short of it. But the Son is not inferior to, nor does He fall short of, the ousia of the Father. Therefore Paul has not only dared to use these expressions about Him, but also other similar ones. For the expression "from whom," which you claim belongs properly to the Father alone, he also uses concerning the Son when he says, "from which all the body by joints and bands having nourishment ministered, and knit together, increases with the increase of God" (Colossians 2:19).

But if you think that the expression by is a mark of inferiority, (as making Christ an instrument,) hear him say, You, Lord, in the beginning, hast laid the foundation of the earth, and the heavens are the work of Your hands. Psalm 102:25 He says of the Son what is said of the Father in His character of Creator; which he would not have said, unless he had deemed of Him as of a Creator, and yet not subservient to any. And if the expression by Him is here used, it is put for no other reason but to prevent any one from supposing the Son to be Unbegotten. For that in respect of the title of Creator He is nothing inferior to the Father; hear from Himself, where He says, As the Father raises up the dead and quickens them, even so the Son quickens whom He will. John 5:21 If now in the Old Testament it is said of the Son, You, Lord, in the beginning hast laid the foundation of the earth, His title of Creator is plain. But if you say that the Prophet spoke this of the Father, and that Paul attributed to the Son what was said of the Father, even so the conclusion is the same. For Paul would not have decided that the same expression suited the Son, unless he had been very confident that between Father and Son there was an equality of honor; since it would have been an act of extremest rashness to refer what suited an incomparable Nature to a nature inferior to, and falling short of it. But the Son is not inferior to, nor falls short of, the Essence of the Father; and therefore Paul has not only dared to use these expressions concerning Him, but also others like them. For the expression from Whom, which you decide to belong properly to the Father alone, he uses also concerning the Son, when he says, from which all the body by joints and bands having nourishment ministered, and knit together, increases with the increase of God. Colossians 2:19

And he is not content with this only—he stops your mouths in another way also, by applying to the Father the expression "by whom," which you say is a mark of inferiority. For he says, "God is faithful, by whom you were called unto the fellowship of His Son" (1 Corinthians 1:9), and again, "By His will" (1 Corinthians 1:1), and in another place, "For of Him, and through Him, and to Him, are all things" (Romans 11:26). Neither is the expression "from whom" assigned to the Son only, but also to the Spirit; for the angel said to Joseph, "Fear not to take unto you Mary your wife, for that which is conceived in her is of the Holy Ghost" (Matthew 1:20). The Prophet also does not consider it improper to apply to the Father the expression "in whom," which belongs to the Spirit, when he says, "In God we shall do valiantly" (Psalm 60:12). And Paul says, "Making request, if by any means now at length I might have a prosperous journey, in the will of God, to come unto you" (Romans 1:10). And again he uses it of Christ, saying, "In Christ Jesus" (Romans 6:11, 23, etc.). In short, we may often and continually find these expressions interchanged; now this would not have taken place, had not the same ousia been in every instance their subject. And so that you may not imagine that the words "All things were made by Him" are in this case used concerning His miracles (for the other Evangelists have discoursed concerning these), he further goes on to say, "He was in the world, and the world was made by Him" (but not the Spirit, for This is not of the number of created things, but of those above all creation).

3. And he is not content with this only, he stops your mouths in another way also, by applying to the Father the expression by whom, which you say is a mark of inferiority. For he says, God is faithful, by whom you were called unto the fellowship of His Son 1 Corinthians 1:9: and again, By His will 1 Corinthians 1:1, etc.; and in another place, For of Him, and through Him, and to Him, are all things. Romans 11:26 Neither is the expression from whom, assigned to the Son only, but also to the Spirit; for the angel said to Joseph, Fear not to take unto you Mary your wife, for that which is conceived in her is of the Holy Ghost. Matthew 1:20 As also the Prophet does not deem it improper to apply to the Father the expression in whom, which belongs to the Spirit, when he says, In God we shall do valiantly. Psalm 60:12 And Paul, Making request, if by any means now at length I might have a prosperous journey, in the will of God, to come unto you. Romans 1:10 And again he uses it of Christ, saying, In Christ Jesus. Romans 6:11, 23, etc. In short, we may often and continually find these expressions interchanged; now this would not have taken place, had not the same Essence been in every instance their subject. And that you may not imagine that the words, All things were made by Him, are in this case used concerning His miracles, (for the other Evangelists have discoursed concerning these;) he farther goes on to say, He was in the world, and the world was made by Him; (but not the Spirit, for This is not of the number of created things, but of those above all creation.)

Let us now pay attention to what comes next. After John spoke about the work of creation—that all things were made by Him, and without Him nothing was made that was made—he goes on to speak about His Providence, where he says, "In Him was Life." So that no one may doubt how so many and such great things were made by Him, he adds that "In Him was Life." For just as with a fountain that is the source of the great deeps, however much you take away, you do not diminish the fountain at all, so with the energy of the Only-Begotten, however much you believe has been produced and made by it, it has not become any less. Or, to use a more familiar example, I will take the case of light, which the Apostle himself immediately mentioned, saying, "And the Life was the Light." Just as light, however many tens of thousands it may enlighten, suffers no reduction of its own brightness, so also God, before beginning His work and after completing it, remains equally indefectible, nothing diminished, nor wearied by the greatness of the creation. Indeed, if it were necessary that ten thousand, or even an infinite number of such worlds be created, He remains the same, sufficient for them all not merely to produce them, but also to govern them after their creation. For the word "Life" here refers not merely to the act of creation, but also to the providence concerned with the permanence of the things created. It also establishes beforehand the doctrine of the resurrection, and is the beginning of these marvelous good tidings. Since when life has come to be with us, the power of death is destroyed, and when light has shone upon us, there is no longer darkness, but life continually abides within us, and death cannot overcome it. So that what is asserted of the Father might be asserted absolutely of Him—Christ—also, that "In Him we live and move and have our being." As Paul has shown when he says, "By Him were all things created, and by Him all things consist," for which reason He has also been called Root and Foundation.

Let us now attend to what follows. John having spoken of the work of creation, that All things were made by Him, and without Him was not anything made that was made, goes on to speak concerning His Providence, where he says, In Him was Life. That no one may doubt how so many and so great things were made by Him, he adds, that In Him was Life. For as with the fountain which is the mother of the great deeps, however much you take away you nothing lessen the fountain; so with the energy of the Only-Begotten, however much you believe has been produced and made by it, it has become no whit the less. Or, to use a more familiar example, I will instance that of light, which the Apostle himself added immediately, saying, And the Life was the Light. As then light, however many myriads it may enlighten, suffers no diminution of its own brightness; so also God, before commencing His work and after completing it, remains alike indefectible, nothing diminished, nor wearied by the greatness of the creation. Nay, if need were that ten thousand, or even an infinite number of such worlds be created, He remains the same, sufficient for them all not merely to produce, but also to control them after their creation. For the word Life here refers not merely to the act of creation, but also to the providence (engaged) about the permanence of the things created; it also lays down beforehand the doctrine of the resurrection, and is the beginning of these marvelous good tidings. Since when life has come to be with us, the power of death is dissolved; and when light has shone upon us, there is no longer darkness, but life ever abides within us, and death cannot overcome it. So that what is asserted of the Father might be asserted absolutely of Him (Christ) also, that In Him we live and move and have our being. Colossians 1:16-17 As Paul has shown when he says, By Him were all things created, and by Him all things consist; for which reason He has been called also Root and Foundation.

But when you hear that In Him was Life, do not think of Him as a compound being, since later on he says of the Father as well, As the Father has Life in Himself, so has He given to the Son also to have Life. Now just as you would not say that the Father is compounded because of this expression, neither can you say so of the Son. In the same way, in another place he says that God is Light, and elsewhere it is said that He dwells in light unapproachable. Yet these expressions are not used so that we might suppose a compounded nature, but so that little by little we may be led up to the highest teachings. For since one of the common people could not easily have understood how His life was Life in its own right, he first used that simpler expression, and afterwards leads those who have been trained in this way to the higher teaching. For He who had said that He has given Him (the Son) to have life, the same says in another place, I am the Life; and in another, I am the Light. And what, tell me, is the nature of this light? This kind of light is perceived not by the senses but by the intellect, enlightening the soul herself. And since Christ would later say that None can come unto Me except the Father draw him, the Apostle has in this place anticipated an objection and declared that it is He (the Son) who gives light. This is so that even though you hear a saying like this concerning the Father, you may not say that it belongs to the Father only, but also to the Son. For, All things, He says, which the Father has are Mine.

But when you hear that In Him was Life, do not imagine Him a compound Being, since farther on he says of the Father also, As the Father has Life in Himself, so has He given to the Son also to have Life John 5:26; now as you would not on account of this expression say that the Father is compounded, so neither can you say so of the Son. Thus in another place he says, that God is Light 1 John 1:5, and elsewhere (it is said), that He dwells in light unapproachable 1 Timothy 6:16; yet these expressions are used not that we may suppose a compounded nature, but that little by little we may be led up to the highest doctrines. For since one of the multitude could not easily have understood how His life was Life Impersonate, he first used that humbler expression, and afterwards leads them (thus) trained to the higher doctrine. For He who had said that He has given Him (the Son) to have life John 5:26; the Same says in another place, I am the Life John 14:6; and in another, I am the Light. John 8:12 And what, tell me, is the nature of this light? This kind (of light) is the object not of the senses, but of the intellect, enlightening the soul herself. And since Christ should hereafter say, that None can come unto Me except the Father draw him John 6:44; the Apostle has in this place anticipated an objection, and declared that it is He (the Son) who gives light John 1:9; that although you hear a saying like this concerning the Father, you may not say that it belongs to the Father only, but also to the Son. For, All things, He says, which the Father has are Mine. John 16:15

First, the Evangelist has instructed us about the creation, and after that he tells us about the goods relating to the soul that He provided to us by His coming. He has described these obscurely in one sentence when he says, "And the Life was the Light of men" (John 1:4). He does not say it was the light of the Jews, but universally of men. Not only the Jews but also the Greeks came to this knowledge, and this light was a common offer made to all. Why did he not add "Angels" but said "of men"? Because at present his discourse concerns the physis of men, and it was to them He came bearing glad tidings of good things.

First then, the Evangelist has instructed us respecting the creation, after that he tells us of the goods relating to the soul which He supplied to us by His coming; and these he has darkly described in one sentence, when he says, And the Life was the Light of men. John 1:4 He does not say, was the light of the Jews, but universally of men: nor did the Jews only, but the Greeks also, come to this knowledge, and this light was a common proffer made to all. Why did he not add 'Angels,' but said, 'of men?'? Because at present his discourse is of the nature of men, and to them he came bearing glad tidings of good things.

And the light shines in darkness. John 1:5 He calls death and error "darkness." For the light that our senses perceive does not shine in darkness, but separately from it. But the preaching of Christ has shone forth in the midst of prevailing error and made it disappear. And He, by enduring death, has so overcome death that He has recovered those already held by it. Since neither death overcame it nor error, and since it is bright everywhere and shines by its own proper strength, therefore he says,

And the light shines in darkness. John 1:5 He calls death and error, darkness. For the light which is the object of our senses does not shine in darkness, but apart from it; but the preaching of Christ has shone forth in the midst of prevailing error, and made it to disappear. And He by enduring death has so overcome death, that He has recovered those already held by it. Since then neither death overcame it, nor error, since it is bright everywhere, and shines by its proper strength, therefore he says,

And the darkness did not comprehend it. For the light cannot be overcome, and it will not dwell in souls that do not wish to be enlightened.

And the darkness comprehended it not. For it cannot be overcome, and will not dwell in souls which wish not to be enlightened.

But don't let it trouble you that it did not take hold of everyone, for God does not bring us to Himself by necessity and force, but by our own will and consent. Therefore, do not shut your doors against this light, and you will enjoy great happiness. This light comes through faith, and when it arrives, it abundantly illuminates the one who has received it. And if you demonstrate a pure life suitable for it, it remains dwelling within you continually. For He says, "He that loves Me will keep My commandments; and I and My Father will come unto him and make Our abode with him." Just as one cannot properly enjoy the sunlight unless he opens his eyes, so too one cannot fully share in this splendor unless he has opened the eye of the soul and made it thoroughly keen of sight.

4. But let it not trouble you that It took not all, for not by necessity and force, but by will and consent does God bring us to Himself. Therefore do not thou shut your doors against this light, and you shall enjoy great happiness. But this light comes by faith, and when it has come, it lights abundantly him that has received it; and if you display a pure life (meet) for it, remains indwelling within continually. For, He says, He that loves Me, will keep My commandments; and I and My Father will come unto him, and make Our abode with him. John 14:23; slightly varied As then one cannot rightly enjoy the sunlight, unless he opens his eyes; so neither can one largely share this splendor, unless he have expanded the eye of the soul, and rendered it in every way keen of sight.

But how is this accomplished? It happens when we have cleansed the soul from all the passions. For sin is darkness, and a deep darkness; this is clear because people do it unconsciously and secretly. For "every one that does evil hates the light, neither comes to the light" (John 3:20). And "It is a shame even to speak of those things which are done of them in secret" (Ephesians 5:12). For, just as in darkness a person knows neither friend nor foe and cannot perceive any of the properties of objects, so too is it in sin. For the person who desires to gain more makes no difference between friend and enemy; and the envious person regards with hostile eyes the one with whom he is very close; and the plotter is at mortal quarrel with everyone alike. In short, as to distinguishing the nature of objects, the person who commits sin is no better than those who are drunk or insane. And just as at night, wood, lead, iron, silver, gold, and precious stones all seem alike to us because of the absence of the light which shows their distinctions, so the person who leads an impure life knows neither the excellence of temperance nor the beauty of philosophy. For in darkness, as I said before, even precious stones if displayed do not show their luster, not because of their own nature, but because of the lack of discernment in those who look at them. Nor is this the only evil that happens to us who are in sin, but also this: we live in constant fear. And just as people walking on a moonless night tremble though no one is there to frighten them, so those who work iniquity cannot have confidence, though there is no one to accuse them; but they are afraid of everything and are suspicious, being pricked by their conscience. Everything to them is full of fear and distress; they look around at everything and are terrified at everything. Let us then flee such a painful life, especially since after this painfulness will follow death—a deathless death, for the punishment in that place will have no end. And in this life those who sin are no better than madmen, in that they are dreaming of things that have no existence. They think they are rich when they are not rich, that they are enjoying when they are not enjoying, nor do they properly perceive the deception until they are freed from the madness and have shaken off the sleep. Therefore Paul exhorts everyone to be sober and to watch, and Christ also commands the same. For the person who is sober and awake, although he may be captured by sin, quickly beats it off; while the person who sleeps and is beside himself does not perceive how he is held prisoner by it.

But how is this effected? Then when we have cleansed the soul from all the passions. For sin is darkness, and a deep darkness; as is clear, because men do it unconsciously and secretly. For, every one that does evil hates the light, neither comes to the light. John 3:20 And, It is a shame even to speak of those things which are done of them in secret. Ephesians 5:12 For, as in darkness a man knows neither friend nor foe, but cannot perceive any of the properties of objects; so too is it in sin. For he who desires to get more gain, makes no difference between friend and enemy; and the envious regards with hostile eyes the man with whom he is very intimate; and the plotter is at mortal quarrel with all alike. In short, as to distinguishing the nature of objects, he who commits sin is no better than men who are drunk or mad. And as in the night, wood, lead, iron, silver, gold, precious stones, seem to us all alike on account of the absence of the light which shows their distinctions; so he who leads an impure life knows neither the excellence of temperance nor the beauty of philosophy. For in darkness, as I said before, even precious stones if they be displayed do not show their luster, not by reason of their own nature, but because of the want of discernment in the beholders. Nor is this the only evil which happens to us who are in sin, but this also, that we live in constant fear: and as men walking in a moonless night tremble, though none be by to frighten them; so those who work iniquity cannot have confidence, though there be none to accuse them; but they are afraid of everything, and are suspicious, being pricked by their conscience: all to them is full of fear and distress, they look about them at everything, are terrified at everything. Let us then flee a life so painful, especially since after this painfulness shall follow death; a deathless death, for of the punishment in that place there will be no end; and in this life they (who sin) are no better than madmen, in that they are dreaming of things that have no existence. They think they are rich when they are not rich, that they enjoy when they are not enjoying, nor do they properly perceive the cheat until they are freed from the madness and have shaken off the sleep. Wherefore Paul exhorts all to be sober, and to watch; and Christ also commands the same. For he who is sober and awake, although he be captured by sin, quickly beats it off; while he who sleeps and is beside himself, perceives not how he is held prisoner of it.

Let us not sleep, then. This is not the time of night, but of day. So let us walk honestly as in the day, and nothing is more indecent than sin. When it comes to indecency, it is not as bad to go about naked as it is to live in sin and wrongdoing. Being naked is not such a great cause for blame, since it might even be caused by poverty. But nothing has more shame and less honor than the sinner. Let us think about those who come to the courthouse on some charge of extortion or fraud—how base and ridiculous they appear to everyone through their utter shamelessness, their lies, and their audacity. But we are such pitiful and wretched beings that we cannot bear to put on a garment awkwardly or crooked. In fact, if we see another person in this state, we straighten them out. And yet though we and all our neighbors are walking on our heads, we do not even notice it. For what, I ask, can be more shameful than a man who goes in to a prostitute? What is more contemptible than an insolent, foul-mouthed, or envious man? Why then do these things not seem as disgraceful as walking naked? Simply from habit. No one has ever willingly endured going naked, but all men are continually venturing into the other sins without any fear. Yet if one came into an assembly of angels, among whom nothing of the sort has ever taken place, there he would clearly see the great ridiculousness of such conduct. And why do I mention an assembly of angels? Even in the very palaces among us, should someone bring in a prostitute and enjoy her, or be overcome by excess of wine, or commit any other similar indecency, he would suffer extreme punishment. But if it is intolerable that men should dare such things in palaces, much more when the King is everywhere present and observes what is done, we shall undergo the severest punishment if we dare them. Therefore let us, I urge you, show forth in our lives much gentleness, much purity, for we have a King who continually observes all our actions. So that this light may ever richly enlighten us, let us gladly accept these bright beams, for so we shall enjoy both the good things present and those 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 for ever and ever. Amen.

Let us then not sleep. This is not the season of night, but of day. Let us therefore walk honestly as in the day Romans 13:13; and nothing is more indecent than sin. In point of indecency it is not so bad to go about naked as in sin and wrong doing. That is not so great matter of blame, since it might even be caused by poverty; but nothing has more shame and less honor than the sinner. Let us think of those who come to the justice-hall on some account of extortion, or overreaching; how base and ridiculous they appear to all by their utter shamelessness, their lies, and audacity. But we are such pitiable and wretched beings, that we cannot bear ourselves to put on a garment awkwardly or awry; nay, if we see another person in this state, we set him right; and yet though we and all our neighbors are walking on our heads, we do not even perceive it. For what, say, can be more shameful than a man who goes in to a harlot? What more contemptible than an insolent, a foul-tongued or an envious man? Whence then is it that these things do not seem so disgraceful as to walk naked? Merely from habit. To go naked no one has ever willingly endured; but all men are continually venturing on the others without any fear. Yet if one came into an assembly of angels, among whom nothing of the sort has ever taken place, there he would clearly see the great ridicule (of such conduct). And why do I say an assembly of angels? Even in the very palaces among us, should one introduce a harlot and enjoy her, or be oppressed by excess of wine, or commit any other like indecency, he would suffer extreme punishment. But if it be intolerable that men should dare such things in palaces, much more when the King is everywhere present, and observes what is done, shall we if we dare them undergo severest chastisement. Wherefore let us, I exhort you, show forth in our life much gentleness, much purity, for we have a King who beholds all our actions continually. In order then that this light may ever richly enlighten us, let us gladly accept these bright beams, for so shall we enjoy both the good things present and those 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 for ever and ever. Amen.

When children are first learning, their teachers don't pile on many tasks one after another or assign everything all at once. Instead, they often repeat the same short lessons so that what is taught can be easily planted in their minds. This way the children won't be overwhelmed at the start by the sheer amount or the difficulty of remembering it all, which would make them less eager to absorb what they're being given—a kind of laziness that comes from the difficulty itself. I want to do the same thing with you and make your work easier, so I'm taking bit by bit the food that sits on this divine table and pouring it into your souls. That's why I'm going to work through the same words again, not to repeat the same things, but to put before you only what still remains. So come, let's turn our discussion back to the introduction.

1. When children are just brought to their learning, their teachers do not give them many tasks in succession, nor do they set them once for all, but they often repeat to them the same short ones, so that what is said may be easily implanted in their minds, and they may not be vexed at the first onset with the quantity, and with finding it hard to remember, and become less active in picking up what is given them, a kind of sluggishness arising from the difficulty. And I, who wish to effect the same with you, and to render your labor easy, take little by little the food which lies on this Divine table, and instill it into your souls. On this account I shall handle again the same words, not so as to say again the same things, but to set before you only what yet remains. Come, then, let us again apply our discourse to the introduction.

In the beginning was the Word, and the Word was with God. Why did John, when all the other Gospel writers had begun with the Dispensation (for Matthew says, The Book of the generation of Jesus Christ, the Son of David; and Luke too relates to us at the beginning of his Gospel the events concerning Mary; and likewise Mark focuses on the same accounts, detailing from that point the history of the Baptist), why did John, when they began with these matters, only briefly mention them at a later point, saying, the Word was made flesh, and pass over everything else—His conception, His birth, His upbringing, His growth—to speak to us at once about His Eternal Generation?

In the beginning was the Word, and the Word was with God. Why, when all the other Evangelists had begun with the Dispensation; (for Matthew says, The Book of the generation of Jesus Christ, the Son of David; and Luke too relates to us in the beginning of his Gospel the events relating to Mary; and in like manner Mark dwells on the same narratives, from that point detailing to us the history of the Baptist;) why, when they began with these matters, did John briefly and in a later place hint at them, saying, the Word was made flesh John 1:14; and, passing by everything else, His conception, His birth, His bringing up, His growth, at once discourse to us concerning His Eternal Generation?

Because the other Evangelists had focused mostly on the accounts of His coming in the flesh, there was a danger that some people with earthbound minds might stick only to these teachings, as was actually the case with Paul of Samosata. Therefore, to lift up from this earthly focus those who were likely to fall into it, and to draw them upward toward heaven, John rightly begins his account from above and from the eternal existence. While Matthew starts his story from King Herod, Luke from Tiberius Caesar, and Mark from the Baptism of John, this Apostle leaves all these things aside and rises beyond all time or age. He directs the imagination of his hearers upward to the "was in the beginning," not allowing it to rest at any point or setting any boundary, as the others did with Herod, Tiberius, and John.

I will now tell you what the reason of this is. Because the other Evangelists had dwelt most on the accounts of His coming in the flesh, there was fear lest some, being of grovelling minds, might for this reason rest in these doctrines alone, as indeed was the case with Paul of Samosata. In order, therefore, to lead away from this fondness for earth those who were like to fall into it, and to draw them up towards heaven, with good reason he commences his narrative from above, and from the eternal subsistence. For while Matthew enters upon his relation from Herod the king, Luke from Tiberius Cæsar, Mark from the Baptism of John, this Apostle, leaving alone all these things, ascends beyond all time or age. Thither darting forward the imagination of his hearers to the was in the beginning, not allowing it to stay at any point, nor setting any limit, as they did in Herod, and Tiberius, and John.

And what we may mention besides as especially deserving our admiration is that John, though he gave himself up to the higher doctrine, yet did not neglect the Dispensation; nor were the others, though intent upon relating this, silent about the subsistence before the ages. With good cause, for one Spirit moved the souls of all, and therefore they have shown great unanimity in their narrative. But you, beloved, when you have heard of the Word, do not tolerate those who say that He is a work, nor even those who think that He is simply a word. For there are many words of God which angels execute, but none of those words is God; they are all prophecies or commands. (For in Scripture it is usual to call the laws of God His commands, and prophecies, words; therefore in speaking of the angels, he says, "Mighty in strength, fulfilling His word," Psalm 103:20.) But this Word is a Being with subsistence, proceeding without affection from the Father Himself. For this, as I said before, he has shown by the term Word. As therefore the expression "In the beginning was the Word" shows His eternity, so "was in the beginning with God" has declared to us His co-eternity. For lest you, when you hear "In the beginning was the Word," suppose Him to be eternal, and yet imagine the life of the Father to differ from His by some interval and longer duration, and so assign a beginning to the Only-Begotten, he adds "was in the beginning with God"—so eternally even as the Father Himself, for the Father was never without the Word, but He was always God with God, yet each in His proper prosopon.

And what we may mention besides as especially deserving our admiration is, that John, though he gave himself up to the higher doctrine, yet did not neglect the Dispensation; nor were the others, though intent upon the relation of this, silent as to the subsistence before the ages. With good cause; for One Spirit It was that moved the souls of all; and therefore they have shown great unanimity in their narrative. But you, beloved, when you have heard of The Word, do not endure those who say, that He is a work; nor those even who think, that He is simply a word. For many are the words of God which angels execute, but of those words none is God; they all are prophecies or commands, (for in Scripture it is usual to call the laws of God His commands, and prophecies, words; wherefore in speaking of the angels, he says, Mighty in strength, fulfilling His word) Psalm 103:20, but this Word is a Being with subsistence, proceeding without affection from the Father Himself. For this, as I before said, he has shown by the term Word. As therefore the expression, In the beginning was the Word, shows His Eternity, so was in the beginning with God, has declared to us His Co- eternity. For that you may not, when you hear In the beginning was the Word, suppose Him to be Eternal, and yet imagine the life of the Father to differ from His by some interval and longer duration, and so assign a beginning to the Only-Begotten, he adds, was in the beginning with God; so eternally even as the Father Himself, for the Father was never without the Word, but He was always God with God, yet Each in His proper Person.

How then, someone asks, does John claim that He was in the world if He was with God? Because He was both with God and in the world at the same time. For neither Father nor Son are limited in any way. Since, if there is no end to His greatness (Psalm 145:3), and if His wisdom cannot be numbered (Psalm 147:5), it is clear that there cannot be any beginning in time to His ousia (essence). You have heard that "In the beginning God made the heaven and the earth" (Genesis 1:1); what do you understand from this beginning? Clearly, that they were created before all visible things. So, concerning the Only-Begotten, when you hear that He was in the beginning, think of Him as before all intelligible things, and before the ages.

How then, one says, does John assert, that He was in the world, if He was with God? Because He was both with God and in the world also. For neither Father nor Son are limited in any way. Since, if there is no end of His greatness Psalm 145:3, and if of His wisdom there is no number Psalm 147:5, it is clear that there cannot be any beginning in time to His Essence. You have heard, that In the beginning God made the heaven and the earth Genesis 1:1; what do you understand from this beginning? Clearly, that they were created before all visible things. So, respecting the Only-Begotten, when you hear that He was in the beginning, conceive of him as before all intelligible things, and before the ages.

But if someone asks, "How can He be a Son and yet not younger than the Father? Since whatever proceeds from something else must necessarily be later than what it proceeds from," we will say that, properly speaking, these are human reasonings. Anyone who questions this matter will also question other things that are even more improper, and we ought not even to listen to such people. For our discussion is now about God, not about the nature of human beings, which is subject to the sequence and necessary conclusions of these reasonings. Still, for the assurance of those who are weaker, we will address even these points.

But if any one say, How can it be that He is a Son, and yet not younger than the Father? Since that which proceeds from something else needs must be later than that from which it proceeds; we will say that, properly speaking, these are human reasonings; that he who questions on this matter will question on others yet more improper; and that to such we ought not even to give ear. For our speech is now concerning God, not concerning the nature of men, which is subject to the sequence and necessary conclusions of these reasonings. Still, for the assurance of the weaker sort, we will speak even to these points.

Tell me, then, does the radiance of the sun proceed from the substance itself of the sun, or from some other source? Anyone not deprived of his very senses must confess that it proceeds from the substance itself. Yet, although the radiance proceeds from the sun itself, we cannot say that it is later in time than the substance of that body, since the sun has never appeared without its rays. Now if in the case of these visible and sensible bodies there has been shown to be something that proceeds from something else, and yet is not after that from which it proceeds, why are you incredulous in the case of the invisible and ineffable nature? This same thing takes place there, but in a manner suitable to that ousia. For it is for this reason that Paul too calls Him Brightness in Hebrews 1:3, setting forth thereby His being from Him and His co-eternity. Again, tell me, were not all the ages and every interval created by Him? Any man not deprived of his senses must necessarily confess this. There is no interval therefore between the Son and the Father; and if there is none, then He is not after, but co-eternal with Him. For before and after are notions implying time, since, without age or time, no man could possibly imagine these words; but God is above times and ages.

2. Tell me, then, does the radiance of the sun proceed from the substance itself of the sun, or from some other source? Any one not deprived of his very senses needs must confess, that it proceeds from the substance itself. Yet, although the radiance proceeds from the sun itself, we cannot say that it is later in point of time than the substance of that body, since the sun has never appeared without its rays. Now if in the case of these visible and sensible bodies there has been shown to be something which proceeds from something else, and yet is not after that from whence it proceeds; why are you incredulous in the case of the invisible and ineffable Nature? This same thing there takes place, but in a manner suitable to That Substance. For it is for this reason that Paul too calls Him Brightness Hebrews 1:3; setting forth thereby His being from Him and His Co- eternity. Again, tell me, were not all the ages, and every interval created by Him? Any man not deprived of his senses must necessarily confess this. There is no interval therefore between the Son and the Father; and if there be none, then He is not after, but Co- eternal with Him. For before and after are notions implying time, since, without age or time, no man could possibly imagine these words; but God is above times and ages.

But if you claim that you have found a beginning to the Son, consider whether by the same reasoning and argument you are not forced to reduce the Father also to a beginning—an earlier one perhaps, but still a beginning. For when you have assigned to the Son a limit and beginning of existence, don't you proceed upward from that point and say that the Father existed before it? Clearly you do. Tell me then, what is the extent of the Father's prior existence? For whether you say the interval is small or whether you say it is large, you have equally brought the Father to a beginning. For it is clear that you are measuring the space when you say whether it is small or large; yet it would not be possible to measure it unless there were a beginning on either side. So as far as you are concerned, you have given the Father a beginning, and from now on, according to your argument, not even the Father will be without beginning. Do you see that the word spoken by the Savior is true, and the saying reveals its force everywhere? And what is that word? It is: He who does not honor the Son does not honor the Father. John 5:23

But if in any case you say that you have found a beginning to the Son, see whether by the same reason and argument you are not compelled to reduce the Father also to a beginning, earlier indeed, but still a beginning. For when you have assigned to the Son a limit and beginning of existence, do you not proceed upwards from that point, and say, that the Father was before it? Clearly you do. Tell me then, what is the extent of the Father's prior subsistence? For whether you say that the interval is little, or whether you say it is great, you equally have brought the Father to a beginning. For it is clear, that it is by measuring the space that you say whether it is little or great; yet it would not be possible to measure it, unless there were a beginning on either side; so that as far as you are concerned you have given the Father a beginning, and henceforth, according to your argument, not even the Father will be without beginning. See you that the word spoken by the Saviour is true, and the saying everywhere discovers its force? And what is that word? It is He that honors not the Son, honors not the Father. John 5:23

And I know that what has just been said cannot be understood by many people, which is why in many places we avoid stirring up questions of human reasoning, because most people cannot follow such arguments, and even if they could, these arguments still contain nothing firm or certain in them. For the thoughts of mortal men are miserable, and our devices are but uncertain. Wisdom 9:14 Still I would like to ask those who object to us, what does it mean when the Prophet says, Before Me there was no God formed, nor is there any after Me? Isaiah 43:10 For if the Son is younger than the Father, how can He say, Nor is there any after me? Will you take away the very existence of the Only-Begotten Himself? You must either dare to do this, or admit one Godhead with distinct Persons of the Father and Son.

And I know indeed that what now has been said cannot by many be comprehended, and therefore it is that in many places we avoid agitating questions of human reasonings, because the rest of the people cannot follow such arguments, and if they could, still they have nothing firm or sure in them. For the thoughts of mortal men are miserable, and our devices are but uncertain. Wisdom 9:14 Still I should like to ask our objectors, what means that which is said by the Prophet, Before Me there was no God formed, nor is there any after Me? Isaiah 43:10 For if the Son is younger than the Father, how, says He, Nor is there any after me? Will you take away the being of the Only-Begotten Himself? You either must dare this, or admit one Godhead with distinct Persons of the Father and Son.

Finally, how could the statement "All things were made by Him" be true? For if there is an age older than He is, how can that which existed before Him have been made by Him? Do you see to what reckless conclusion the argument has led them, once the truth has been abandoned? Why did the Evangelist not say that He was made from things that were not, as Paul declares of all things when he says, "Who calls those things which be not as though they were," but instead says, "Was in the beginning"? This is the opposite of that, and rightly so. For God neither is made, nor has anything older than Him; these are ideas of the Greeks. Tell me this as well: Would you not say that the Creator excels His works beyond all comparison? Yet since that which is from things that were not is similar to them, where is the superiority that admits no comparison? And what do the expressions mean: "I am the first and I am the last," and "before Me was no other God formed"? For if the Son is not of the same ousia, there is another God; and if He is not co-eternal, He is after Him; and if He did not proceed from His ousia, it is clear that He was made. But if they claim that these things were said to distinguish Him from idols, why do they not allow that it is to distinguish Him from idols that he says "the Only True God"? Besides, if this was said to distinguish Him from idols, how would you interpret the whole sentence? "After Me," He says, "is no other God." In saying this, He does not exclude the Son, but says that after Him there is no idol God, not that there is no Son. "Granted," he says; "what then?" And will you understand the expression "Before Me was no other God formed" to mean that no idol God indeed was formed before Him, but yet a Son was formed before Him? What evil spirit would assert this? I do not suppose that even Satan himself would do so.

Finally, how could the expression, All things were made by Him, be true? For if there is an age older than He, how can that which was before Him have been made by Him? Do you see to what daring the argument has carried them, when once the truth has been unsettled? Why did not the Evangelist say, that He was made from things that were not, as Paul declares of all things, when he says, Who calls those things which be not as though they were; but says, Was in the beginning? Romans 4:17 This is contrary to that; and with good reason. For God neither is made, nor has anything older; these are words of the Greeks. Tell me this too: Would you not say, that the Creator beyond all comparison excels His works? Yet since that which is from things that were not is similar to them, where is the superiority not admitting of comparison? And what mean the expressions, I am the first and I am the last Isaiah 44:6; and, before Me was no other God formed? Isaiah 43:10 For if the Son be not of the same Essence, there is another God; and if He be not Co- eternal, He is after Him; and if He did not proceed from His Essence, clear it is that He was made. But if they assert, that these things were said to distinguish Him from idols, why do they not allow that it is to distinguish Him from idols that he says, the Only True God? John 17:3 Besides, if this was said to distinguish Him from idols, how would you interpret the whole sentence? After Me, He says, is no other God. In saying this, He does not exclude the Son, but that After Me there is no idol God, not that there is no Son. Allowed, says he; what then? And the expression, Before Me was no other God formed, will you so understand, as that no idol God indeed was formed before Him, but yet a Son was formed before Him? What evil spirit would assert this? I do not suppose that even Satan himself would do so.

Moreover, if He is not co-eternal with the Father, how can you say that His life is infinite? For if it has a beginning from before, even though it is endless, it is still not infinite; for the infinite must be infinite in both directions. As Paul also declared when he said, "Having neither beginning of days, nor end of life" (Hebrews 7:3), by this expression showing that He is both without beginning and without end. For just as the one has no limit, so neither does the other. In one direction there is no end, in the other no beginning.

Moreover, if He be not Co- eternal with the Father, how can you say that His Life is infinite? For if it have a beginning from before, although it be endless, yet it is not infinite; for the infinite must be infinite in both directions. As Paul also declared, when he said, Having neither beginning of days, nor end of life Hebrews 7:3; by this expression showing that He is both without beginning and without end. For as the one has no limit, so neither has the other. In one direction there is no end, in the other no beginning.

And how, since He is Life, could there ever have been a time when He was not? Everyone must acknowledge that Life both exists always and is without beginning and without end, if it really is Life, as it truly is. For if there is ever a time when it does not exist, how can it be the life of others when it does not even exist itself?

3. And how again, since He is Life, was there ever when He was not? For all must allow, that Life both is always, and is without beginning and without end, if It be indeed Life, as indeed It is. For if there be when It is not, how can It be the life of others, when It even Itself is not?

How then, someone asks, does John establish a beginning by saying, "In the beginning was"? Tell me, have you paid attention to "In the beginning" and to "was," and do you not understand the expression "the Word was"? What! When the Prophet says, "From everlasting and to everlasting You are" (Psalm 90:2), does he say this to assign Him limits? No, but to declare His eternity. Consider now that the case is the same here. He did not use the expression to assign limits, since he did not say "had a beginning," but "was in the beginning." By the word "was" he carries you forward to the idea that the Son is without beginning. Yet observe, someone says, the Father is named with the addition of the article, but the Son without it. What then, when the Apostle says, "The Great God, and our Savior Jesus Christ" (Titus 2:13), and again, "Who is above all, God" (Romans 9:5)? It is true that here he has mentioned the Son without the article, but he does the same with the Father also—at least in his Epistle to the Philippians (Philippians 2:6) he says, "Who being in the form of God, thought it not robbery to be equal with God," and again to the Romans, "Grace to you, and peace, from God our Father, and the Lord Jesus Christ" (Romans 1:7). Besides, it was unnecessary for it to be attached in that place, when just above it was continually attached to the Word. For just as when speaking about the Father, he says, "God is a Spirit" (John 4:24), and we do not, because the article is not joined to Spirit, deny the spiritual nature of God, so here, although the article is not attached to the Son, the Son is not on that account a lesser God. Why so? Because in saying God, and again God, he does not reveal to us any difference in this Godhead, but the contrary. For having said before, "and the Word was God," lest anyone suppose the Godhead of the Son to be inferior, he immediately adds the characteristics of genuine Godhead, including eternity (for "He was," he says, "in the beginning with God"), and attributing to Him the office of Creator. "For by Him were all things made, and without Him was not anything made that was made"—which His Father also everywhere through the Prophets declares to be especially characteristic of His own ousia (essence). And the Prophets are continually busy with this kind of demonstration, not only by itself, but when they contend against the honor shown to idols: "Let the gods perish," says one, "who have not made heaven and earth" (Jeremiah 10:11); and again, "I have stretched out the heaven with My hand" (Isaiah 44:24). And it is as declaring it to be indicative of Divinity that He everywhere puts it. And the Evangelist himself was not satisfied with these words, but calls Him Life too and Light. If now He was always with the Father, if He Himself created all things, if He brought all things into existence and holds all things together (for this is what he meant by Life), if He enlightens all things, who is so senseless as to say that the Evangelist desired to teach an inferiority of Divinity by those very expressions by which, rather than by any others, it is possible to express its equality and sameness? Let us not then confuse the creation with the Creator, lest we too hear it said of us that they "served the creature rather than the Creator" (Romans 1:25). For although it may be asserted that this is said of the heavens, still in speaking of the heavens he clearly says that we must not serve the creature, for it is a heathen thing.

How then, says one, does John lay down a beginning by saying, 'In the beginning was'? Tell me, have you attended to the In the beginning, and to the was, and do you not understand the expression, the Word was? What! When the Prophet says, From everlasting and to everlasting You are Psalm 90:2, does he say this to assign Him limits? No, but to declare His Eternity. Consider now that the case is the same in this place. He did not use the expression as assigning limits, since he did not say, had a beginning, but was in the beginning; by the word was carrying you forward to the idea that the Son is without beginning. Yet observe, says he, the Father is named with the addition of the article, but the Son without it. What then, when the Apostle says, The Great God, and our Saviour Jesus Christ Titus 2:13; and again, Who is above all, God? Romans 9:5 It is true that here he has mentioned the Son, without the article; but he does the same with the Father also, at least in his Epistle to the Philippians Philippians 2:6, he says, Who being in the form of God, thought it not robbery to be equal with God; and again to the Romans, Grace to you, and peace, from God our Father, and the Lord Jesus Christ. Romans 1:7 Besides, it was superfluous for it to be attached in that place, when close above it was continually attached to the Word. For as in speaking concerning the Father, he says, God is a Spirit John 4:24, and we do not, because the article is not joined to Spirit, yet deny the Spiritual Nature of God; so here, although the article is not annexed to the Son, the Son is not on that account a less God. Why so? Because in saying God, and again God, he does not reveal to us any difference in this Godhead, but the contrary; for having before said, and the Word was God; that no one might suppose the Godhead of the Son to be inferior, he immediately adds the characteristics of genuine Godhead, including Eternity, (for He was, says he, in the beginning with God,) and attributing to Him the office of Creator. For by Him were all things made, and without Him was not anything made that was made; which His Father also everywhere by the Prophets declares to be especially characteristic of His own Essence. And the Prophets are continually busy on this kind of demonstration, not only of itself, but when they contend against the honor shown to idols; Let the gods perish, says one who have not made heaven and earth Jeremiah 10:11: and again, I have stretched out the heaven with My hand Isaiah 44:24; and it is as declaring it to be indicative of Divinity, that He everywhere puts it. And the Evangelist himself was not satisfied with these words, but calls Him Life too and Light. If now He was ever with the Father, if He Himself created all things, if He brought all things into existence, and keeps together all things, (for, this he meant by Life,) if He enlightens all things, who so senseless as to say, that the Evangelist desired to teach an inferiority of Divinity by those very expressions, by which, rather than by any others, it is possible to express its equality and not differing? Let us not then confound the creation with the Creator, lest we too hear it said of us, that they served the creature rather than the Creator Romans 1:25; for although it be asserted that this is said of the heavens, still in speaking of the heavens he positively says, that we must not serve the creature, for it is a heathenish thing.

Let us not bring this curse upon ourselves. The Son of God came to free us from this bondage. He took the form of a slave to liberate us from this slavery. He endured being spit upon, beaten, and suffered a shameful death for this purpose. I beg you, let us not make all these things meaningless. Let us not return to our former unrighteousness—or rather, to an even worse unrighteousness. For serving the creature is not the same as dragging the Creator down, as far as we are able, to the lowliness of the creature. Yet He remains what He is, as the Psalmist says: "You are the same, and Your years shall not fail" (Psalm 102:27). Let us glorify Him as we have received from our fathers. Let us glorify Him both through our faith and through our works, because correct doctrine profits us nothing for salvation if our life is corrupt. Let us order our lives according to what pleases God, setting ourselves far from all filthiness, unrighteousness, and greed, as strangers and foreigners and aliens to the things of this earth. If anyone has great wealth and possessions, let him use them as one who is merely passing through, and who, whether he wishes it or not, will soon depart from them. If someone is wronged by another, let him not remain angry forever—indeed, not even for a short time. For the Apostle has not permitted us more than a single day for expressing anger.

4. Let us therefore not lay ourselves under this curse. For this the Son of God came, that He might rid us from this service; for this He took the form of a slave, that He might free us from this slavery; for this He was spit upon, for this He was buffeted, for this He endured the shameful death. Let us not, I entreat you, make all these things of none effect, let us not go back to our former unrighteousness, or rather to unrighteousness much more grievous; for to serve the creature is not the same thing as to bring down the Creator, as far at least as in us lies, to the meanness of the creature. For He continues being such as He is; as says the Psalmist, You are the same, and Your years shall not fail. Psalm 102:27 Let us then glorify Him as we have received from our fathers, let us glorify Him both by our faith and by our works; for sound doctrines avail us nothing to salvation, if our life is corrupt. Let us then order it according to what is well-pleasing to God, setting ourselves far from all filthiness, unrighteousness, and covetousness, as strangers and foreigners and aliens to the things here on earth. If any have much wealth and possessions, let him so use them as one who is a sojourner, and who, whether he will or not, shall shortly pass from them. If one be injured by another, let him not be angry forever, nay rather not even for a time. For the Apostle has not allowed us more than a single day for the venting of anger.

Let not, he says, the sun go down upon your wrath (Ephesians 4:26)—and rightly so. For it is satisfying enough if nothing unpleasant happens even in so short a time. But if night also overtakes us, what has happened becomes more serious, because the fire of our wrath is increased tenfold by memory, and we examine it more bitterly when we have leisure. Before we obtain this destructive leisure and kindle a hotter fire, he tells us to prevent and quench the trouble beforehand. For the passion of wrath is fierce—fiercer than any flame—and so we need great haste to stop the flame and not allow it to blaze up high, for this disease becomes a cause of many evils. It has overturned whole houses, dissolved old friendships, and worked tragedies not to be remedied in a short moment of time. For, one says, the sway of his fury shall be his destruction (Sirach 1:22). Let us not then leave such a wild beast unbridled, but put upon him a muzzle that is strong in every way—the fear of the judgment to come. Whenever a friend grieves you, or one of your own family exasperates you, think of the sins you have committed against God, and that by kindness towards him you make that judgment more lenient to yourself ("Forgive," He says, "and you shall be forgiven," Luke 6:37), and your passion shall quickly skulk away.

Let not, says he, the sun go down upon your wrath Ephesians 4:26; and with reason; for it is matter for contentment that even in so short a time nothing unpleasant take place; but if night also overtake us, what has happened becomes more grievous, because the fire of our wrath is increased ten thousand times by memory, and we at our leisure enquire into it more bitterly. Before therefore we obtain this pernicious leisure and kindle a hotter fire, he bids us arrest beforehand and quench the mischief. For the passion of wrath is fierce, fiercer than any flame; and so we need much haste to prevent the flame, and not allow it to blaze up high, for so this disease becomes a cause of many evils. It has overturned whole houses, it has dissolved old companionships, and has worked tragedies not to be remedied in a short moment of time. For, says one, the sway of his fury shall be his destruction. Sirach 1:22 Let us not then leave such a wild beast unbridled, but put upon him a muzzle in all ways strong, the fear of the judgment to come. Whenever a friend grieves you, or one of your own family exasperates you, think of the sins you have committed against God, and that by kindness towards him you make that judgment more lenient to yourself, ( Forgive, says He, and you shall be forgiven) Luke 6:37, and your passion shall quickly skulk away.

And besides, consider this: whether there has been a time when you were being carried away into ferocity and controlled yourself, and another time when you were dragged along by the passion. Compare the two occasions, and you will gain great improvement from doing so. For tell me, when did you praise yourself? Was it when you were defeated, or when you had the mastery? Don't we in the first case strongly blame ourselves and feel ashamed even when no one reproves us, and don't many feelings of repentance come over us for both what we have said and done? But when we gain the mastery, aren't we then proud and exult as conquerors? For victory in the case of anger is not requiting evil with the like—that is utter defeat—but bearing meekly to be ill treated and ill spoken of. To get the better is not to inflict but to suffer evil. Therefore when angry do not say, "Certainly I will retaliate, certainly I will be revenged." Do not persist in saying to those who urge you to gain a victory, "I will not endure that the man mock me and escape clear." He will never mock you, except when you avenge yourself; or if he even should mock you, he will do so as a fool. Don't seek honor from fools when you conquer, but consider that sufficient which comes from men of understanding. In fact, why do I set before you a small and mean body of spectators when I make it up of men? Look up straight to God: He will praise you, and the man who is approved by Him must not seek honor from mortals. Mortal honor often arises from flattery or hatred of others and brings no profit, but the decision of God is free from this inequality and brings great advantage to the man whom He approves. This praise then let us pursue.

And besides, consider this, whether there has been a time when thou were being carried away into ferocity, and controlled yourself, and another time when you have been dragged along by the passion. Compare the two seasons, and you shall gain thence great improvement. For tell me, when did you praise yourself? Was it when you were worsted, or when you had the mastery? Do we not in the first case vehemently blame ourselves, and feel ashamed. even when none reproves us, and do not many feelings of repentance come over us, both for what we have said and done; but when we gain the mastery, then are we not proud, and exult as conquerors? For victory in the case of anger is, not the requiting evil with the like, (that is utter defeat,) but the bearing meekly to be ill treated and ill spoken of. To get the better is not to inflict but to suffer evil. Therefore when angry do not say, certainly I will retaliate, certainly I will be revenged; do not persist in saying to those who exhort you to gain a victory, I will not endure that the man mock me, and escape clear. He will never mock you, except when you avenge yourself; or if he even should mock you he will do so as a fool. Seek not when you conquer honor from fools, but consider that sufficient which comes from men of understanding. Nay, why do I set before you a small and mean body of spectators, when I make it up of men? Look up straight to God: He will praise you, and the man who is approved by Him must not seek honor from mortals. Mortal honor often arises from flattery or hatred of others, and brings no profit; but the decision of God is free from this inequality, and brings great advantage to the man whom He approves. This praise then let us follow after.

Do you want to learn what an evil anger is? Watch while others are quarreling in the forum. You cannot easily see the disgrace of the thing in yourself, because your reason is darkened and drunk; but when you are free from the passion, and while your judgment is sound, observe your own case in others. Notice, I urge you, the crowds gathering around, and the angry men acting shamefully in the midst like madmen. For when the passion boils up within the chest and becomes excited and savage, the mouth breathes fire, the eyes emit fire, the whole face becomes swollen, the hands extend disorderly, the feet move ridiculously, and they lunge at those who restrain them and differ in nothing from madmen in their insensibility to all these things; indeed, they differ not from wild donkeys, kicking and biting. Truly a passionate man is not a graceful one.

Will you learn what an evil is anger? Stand by while others are quarreling in the forum. In yourself you cannot easily see the disgrace of the thing, because your reason is darkened and drunken; but when you are clear from the passion, and while your judgment is sound, view your own case in others. Observe, I pray you, the crowds collecting round, and the angry men like maniacs acting shamefully in the midst. For when the passion boils up within the breast, and becomes excited and savage, the mouth breathes fire, the eyes emit fire, all the face becomes swollen, the hands are extended disorderly, the feet dance ridiculously, and they spring at those who restrain them, and differ nothing from madmen in their insensibility to all these things; nay, differ not from wild asses, kicking and biting. Truly a passionate man is not a graceful one.

After such extremely ridiculous behavior, when they return home and come to their senses, they experience even greater pain and much fear as they think about who was present when they were angry. Like people in a state of madness, they did not know who was watching at the time, but when they have recovered their right mind, they wonder: were they friends? Were they enemies and opponents looking on? They fear equally about both groups—the first because they will condemn them and increase their shame, the others because they will rejoice at what happened. And if they even came to blows, their fear becomes more urgent—for instance, that something very serious might happen to the victim: a fever might follow and bring death, or a dangerous swelling might arise and put him in mortal danger. And they say, what need did I have of fighting and violence and quarreling? Let such things perish. Then they curse the unfortunate matter that caused them to begin, and the more foolish blame wicked spirits and an unlucky hour for what has been done. But these things do not come from an unlucky hour (for there is no such thing as an unlucky hour) or from a wicked spirit, but from the wickedness of those captured by the passion. They draw the spirits to themselves and bring upon themselves all terrible things. But the heart swells, someone says, and is stung by insults. I know it, and that is why I admire those who master this dreadful wild beast. Yet it is possible, if we will, to beat off the passion. For why, when our rulers insult us, do we not feel it? It is because fear counterbalances the passion, frightens us away from it, and does not allow it to spring up at all. And why do our servants, though insulted by us in countless ways, bear everything in silence? Because they too have the same restraint laid upon them. Do not think merely of the fear of God, but that it is God Himself who is insulting you then, who commands you to be silent, and then you will bear all things meekly and say to the aggressor: How can I be angry with you? There is another who restrains both my hand and my tongue. This statement will suggest sound wisdom both to yourself and to him. Even now we bear unbearable things on account of men, and often say to those who have insulted us: Someone else insulted me, not you. Shall we not use the same caution in the case of God? How else can we hope for pardon? Let us say to our soul: It is God who holds our hands, who is insulting us now; let us not resist, let God not be less honored by us than men. Did you shudder at these words? I wish you would shudder not at the words only, but at the deed. For God has commanded us, when struck, not only to endure it but even to offer ourselves to suffer something worse. Yet we resist Him with such force that we not only refuse to offer ourselves to suffer evil, but even take revenge—indeed, we are often the first to attack, and we think we are disgraced if we do not do the same in return. The problem is that when utterly defeated we think ourselves victors, and when lying underneath and receiving countless blows from the devil, we imagine that we are conquering him. Therefore, I urge you, let us understand what the nature of this victory is, and let us pursue this kind of nature. To suffer evil is to receive the crown. If we wish to be proclaimed victors by God, let us not observe the laws of pagan games in these contests, but God's laws, and let us learn to bear all things with long-suffering. For in this way we may overcome our opponents and obtain both present and promised goods, through the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom, to the Father and the Holy Spirit, be glory, power, and honor, now and ever, and world without end. Amen.

And then, when after this exceedingly ridiculous conduct, they return home and come to themselves, they have the greater pain, and much fear, thinking who were present when they were angry. For like raving men, they did not then know the standers by, but when they have returned to their right mind, then they consider, were they friends? Were they foes and enemies that looked on? And they fear alike about both; the first because they will condemn them and give them more shame; the others because they will rejoice at it. And if they have even exchanged blows, then their fear is the more pressing; for instance, lest anything very grievous happen to the sufferer; a fever follow and bring on death, or a troublesome swelling rise and place him in danger of the worst. And, what need (say they) had I of fighting, and violence, and quarreling? Perish such things. And then they curse the ill-fated business which caused them to begin, and the more foolish lay on wicked spirits, and an evil hour, the blame of what has been done; but these things are not from an evil hour, (for there is no such thing as an evil hour,) nor from a wicked spirit, but from the wickedness of those captured by the passion; they draw the spirits to them, and bring upon themselves all things terrible. But the heart swells, says one, and is stung by insults. I know it; and that is the reason why I admire those who master this dreadful wild beast; yet it is possible if we will, to beat off the passion. For why when our rulers insult us do we not feel it? It is because fear counterbalances the passion, and frightens us from it, and does not allow it to spring up at all. And why too do our servants, though insulted by us in ten thousand ways, bear all in silence? Because they too have the same restraint laid upon them. And think thou not merely of the fear of God, but that it is even God Himself who then insults you, who bids you be silent, and then you will bear all things meekly, and say to the aggressor, How can I be angry with you? There is another that restrains both my hand and my tongue; and the saying will be a suggestion of sound wisdom, both to yourself and to him. Even now we bear unbearable things on account of men, and often say to those who have insulted us, Such an one insulted me, not you. Shall we not use the same caution in the case of God? How else can we hope for pardon? Let us say to our soul, It is God who holds our hands, who now insults us; let us not be restive, let not God be less honored by us than men. Did you shudder at the word? I wish you would shudder not at the word only, but at the deed. For God has commanded us when buffeted not only to endure it, but even to offer ourselves to suffer something worse; and we withstand Him with such vehemence, that we not only refuse to offer ourselves to suffer evil, but even avenge ourselves, nay often are the first to act on the offensive, and think we are disgraced if we do not the same in return. Yes, and the mischief is, that when utterly worsted we think ourselves conquerors, and when lying undermost and receiving ten thousand blows from the devil, then we imagine that we are mastering him. Let us then, I exhort you, understand what is the nature of this victory, and this kind of nature let us follow after. To suffer evil is to get the crown. If then we wish to be proclaimed victors by God, let us not in these contests observe the laws of heathen games, but those of God, and learn to bear all things with longsuffering; for so we may get the better of our antagonists, and obtain both present and promised goods, through the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom to the Father and the Holy Spirit be glory, power, and honor, now and ever, and world without end. Amen.