Commentary on the Gospel of John — Book III

Having just finished our second book with considerable effort, and having navigated through the deep and vast sea of divine contemplations, thinking we had reached the end as if arriving at a harbor, and nearly securing our small boat on the shore, we now see the beginning of another ocean before us—namely, our journey through what comes next. We are compelled to complete this task with full diligence both by the nature of the subject itself and by what someone has said, which equally persuades us: "Glorious is the fruit of good labors." Come then, let us rise up with a courageous determination of mind and entrust our work to the guidance of the good and loving God. Let us spread out the capacity of our understanding like a sail, and embracing the grace of the Spirit as a favorable wind from behind, let us sail out into the deep for our investigation. For it is Christ who makes a way in the sea and a path in the water. Our second book ended with "But I receive not testimony from man; but these things I say, that you might be saved." Let us begin the third book, joining in proper order what follows concerning the holy Baptist, about whom Christ says:

Having but now with toil stayed our pen on the second book, and swum through the deep and wide sea of Divine contemplations, thinking so to reach the end, as a harbour, and all but mooring our skiff on the mainland, we see the commencement of another ocean, to wit; our course on the sequel. Which that we should accomplish with all diligence, both the nature of the thing shames us into, and that said by some one persuades us no less unto, For glorious is the fruit of good labours. Come then, let us, mounting up unto a courageous purpose of mind, commit our affairs to the guidance of the good and loving God: let us, spreading forth like a sail, the expanse of our understanding and embracing the grace of the Spirit as the sound of a fair wind from the stern, run out into deep in-search. For it is Christ Which maketh a way in the sea and a path in the water. Our second book then ended with, But I receive not testimony from man; but these things I say, that YE might be saved. Let us begin the third, joining in order what follows concerning the holy Baptist, of whom Christ says;

He compares the holy Baptist to a lamp because, to the extent appropriate to human measure, John shone forth before Christ's coming, yet not with his own light. The light in the lamp is not its own but comes from outside, bestowed and added to it. In the same way, you will see in the saints the illumination that comes from Christ in the Spirit. Therefore, both thinking and acting most wisely, they themselves confess from their own mouth, "Of His fullness we have all received." For the Only-Begotten is by physis Light, since He beamed forth from Light—I mean, from the ousia of the Father. But creation partakes of it, and whatever possesses the power of reasoning and thinking is like a vessel most excellently fashioned by God, the Most Excellent Artificer of all things, with the capacity to be filled with Divine Light.

He likens the holy Baptist to a lamp, in that as far as appertains to the measure of man, he shone forth before His Coming, yet not with his own light: for not its own is the light in the lamp, but from without and bestowed and added: thus will you see in the saints also the illumination that is from Christ in the Spirit. Wherefore they both thinking and acting most wisely do themselves confess out of their own mouth, Of His fulness have all WE received. For the Only-Begotten is by Nature Light, in that from Light too He beamed forth, I mean, from the Essence of the Father: but the creation partakes of it, and whatever is endowed with power of reasoning and thinking, is as a vessel most excellently fashioned by God the Most Excellent Artificer of all things, with capacity for being filled with Divine Light.

The blessed Baptist, then, is a lamp according to the explanation given above. When the Savior says this, he strategically reminds the foolish Pharisees of the voice of God the Father, who said of him, "I prepared a lamp for My Christ." Christ very profitably and necessarily adds these things to what he has already said. For he has cut off every opportunity for unbelief from the Jews and compelled them from every direction to believe in him by agreeing with them that he does not receive testimony from man, saying, "I receive not testimony from man." So that they might not suppose the Lord truly meant this about his forerunner, as the words might suggest, he profitably introduces him for his present purpose—not as someone about whom he himself is speaking, but as someone proclaimed by the voice of the Father. For he thought that out of reverence for God the Father, the one contradicting him would either be ashamed or show himself more openly fighting against God by going unrestrainedly against the very words of God the Father.

The blessed Baptist then is a lamp according to the above-given explanation. The Saviour saying this economically calls the foolish Pharisees to remembrance of the Voice of God the Father, saying of Him, I prepared a lamp for My Christ. Very profitably and of necessity does Christ now subjoin these things to those already aforesaid. For. since, cutting off all occasion of unbelief from the Jews, and from all sides compelling them to the duty of believing on Him, He thought good to agree with them in not receiving his testimony, saying, I receive not testimony from man, that they might not suppose that the Lord was really and truly so minded respecting His forerunner, as the form of the words gives,—-profitably to His present purpose, does He introduce him, not as Himself saying anything of him, but as proclaimed by the Voice of the Father. For He thought that from reverence certainly to God the Father, the gainsayer must either be ashamed, or shew himself now more nakedly fighting against God, as unrestrainedly going against the very words of God the Father.

He then, He says, was the lamp, and you were willing for a season to rejoice in his light. For it was necessary not only to show that the Pharisees easily strayed from what is right and had, through the great impiety of their ways, pushed away from themselves the will to believe, but also to convict them of being fickle and by no means accustomed to hold fast to the desire for good things. Instead, after barely tasting and approving only in words those whom they thought to be holy, they were not ashamed to quickly turn to the opposite behavior. For this, I think, is the meaning of their being willing for a season to rejoice in his light. For at the beginning they admired the holy Baptist as an ascetic, as a lover of God, as an example of all piety, but those who honor the miracle then insult it, not enduring to hear, "Prepare the way of the Lord, make straight the paths of our God." For this they are clearly found doing through unbelief.

He then (saith He) was the lamp, and YE were willing for a season to rejoice in his light. For it behoved Him not only to shew that the Pharisees easily went astray from what is right, and had by the great impiety of their ways thrust from them the will to believe, but also to convict them of being fickle, and by no means accustomed to cleave to the desire of good things, but after having barely tasted, and approved in words only those whom they thought to be holy, they were not ashamed quickly to go over to the contrary habit. For this I think is the meaning of their being willing for a season to rejoice in his light. For at the commencement they admired the holy Baptist, as an ascetic, as a lover of God, as an example of all piety, but they who honour the miracle again insult it, not enduring to hear, Prepare ye the way of the Lord, make straight the paths of our God. For this they are clearly found doing through unbelief.

And now, I think, having followed the well-established and commonly used method of interpreting this passage, we have presented its meaning to the best of our ability. But since the Saviour's Word extends to deep meanings and clearly almost requires us to grasp more subtle concepts—not merely indicating that John was a lamp, but also burning and shining—we consider it necessary to apply ourselves more carefully to the force of these words and thus trace out the beauty of the truth. Let me present the sentence itself again. He was the Lamp, He says. This alone would have been sufficient to identify the holy Baptist, so that the hearers would recall the prophecy about him, which reads: I prepared a lamp for My Christ. But since He adds to the word lamp the phrase burning and shining, it becomes clear from this that He directs the hearer back not merely to the prophet's voice, but also to some prefiguring in the Law, which represents in figure and shadow John's torch-bearing role, which he performed well through his testimony to Christ the Lord. He again convicts the Pharisees—wise in their own estimation, who were constantly engaged with the Law of Moses—of being ignorant, and of merely seeming to be wise rather than truly understanding the Law. This, then, is the entire purpose of the discourse. But I think we should bring forward the divine oracle itself to demonstrate beyond dispute that the blessed Baptist is not simply a lamp, but one that is burning and shining.

And now (as I think) having kept the well-trodden and commonly-used method of interpretation of the passage, we have put forth the meaning of it, according to our power: but since the Word of the Saviour extendeth to deep meanings, and evidently all but necessitateth the taking hold of more subtil conceptions, not merely signifying that John was a lamp, but also burning and shining, we deem it needful to apply ourselves more keenly to the force of the words and so track out the beauty of the truth. The sentence itself shall again be brought forward. He was the Lamp, He says. It would have been sufficient by this alone to have pointed out the holy Baptist, so that the hearers should go back to the thought of the prophecy concerning Him, which runs thus, I prepared a lamp for My Christ. But since He adds to the word lamp, the burning and shining, it is thence manifest that He carries the hearer back not merely to the prophet's voice, but also to some pre-figuring of the Law, fore-representing, as in figure and shadow, the torch-bearing of John, which he well performed by his testimony to Christ the Lord. He again convicts the Pharisees wise in their own conceits, who were conversant in the Law of Moses and that constantly, of being ignorant, and rather seeming to be wise than really having understanding of the Law. This then is the whole aim of the discourse: but I think we ought, bringing forward the Divine oracle itself, incontrovertibly to shew that the blessed Baptist is not simply a lamp, but one burning and shining.

When God was arranging the details of the holy tabernacle, after the completion of the ten curtains, He said to the hierophant Moses, "And command the children of Israel to bring you olive oil refined, pure, and beaten to burn for a light, so that the lamp burns always in the tabernacle of the congregation outside the veil which is upon the testament. Aaron and his sons shall burn it from evening to morning before the LORD: a statute forever unto your generations on behalf of the children of Israel. And take to yourself Aaron your brother and his sons with him from among the children of Israel to minister to Me." This is the oracle of God, and we must now proceed to interpret it as much as we can. The oil without sediment and pure seems to signify the most pure and undefiled Nature of the Holy Spirit, which penetrates us incomprehensibly like oil, nourishes and preserves and increases the illumination in the soul as in a lamp. And we believe that the Divine Baptist also shed forth the light of his testimony concerning our Savior, having received the power to illuminate from no other source than through the spiritual oil, which powerfully and effectively works to kindle within us the Divine Light. The Savior Himself alluded to this in veiled terms, saying, "I came to cast fire on the earth, and what do I desire if it is already kindled?" The blessed Baptist then was again like the lamp in type, which was always burning and shining in the tabernacle of testimony. Its shining in the tabernacle of testimony shows clearly that his illumination was received in the churches and will not be outside the holy and Divine Tabernacle of the Savior. But the lamp being seen outside the veil seems to show that he will bring in a simpler introductory illumination, saying, "Repent, for the Kingdom of Heaven has drawn near," but he reveals nothing at all of the things hidden within the veil, namely the mysteries of our Savior. For he did not baptize unto participation of the Holy Spirit, nor did his illumination introduce people within the veil, for it was in the outer tabernacle while it was still standing, according to the words of Paul. But when it says that Aaron and his sons shall burn it from evening to morning before the Lord, a statute forever unto your generations, I think we should understand it this way. Aaron and his sons signify those who execute the priest's office in the Churches in their time, that is, the teachers in them and ministers of the Divine Altars. These are commanded to keep the spiritual lamp, that is John, always bright, for this is the meaning of "They shall burn it from evening to morning." For the whole period during which the light of the lamp was to appear is the space of night, by which is signified the duration of the present life. For by light we understand the life to come. But the lamp burns or is kept bright by always making its illumination perceptible to those who believe in Christ, and by testifying through the mouth of the Priests then living that it is true in saying such things of Christ.

When then God was ordaining the arrangements of the holy tabernacle, after the completion of the ten curtains, He saith to the hierophant Moses, And do thou command the children of Israel and let them bring thee olive oil refined pure beaten to burn for a light, that the lamp burn always in the tabernacle of the congregation without the vail, which is upon the testament, Aaron and his sons shall burn it from evening to morning before the LORD: a statute for ever unto your generations on the behalf of the children of Israel: and take thou unto thee Aaron thy brother and his sons with him from among the children of Israel to minister unto Me. Thus far the oracle of God, we must now proceed to the interpretation of it as far as may be. The oil without lees and pure, seems to signify the most pure and undefiled Nature of the Holy Ghost, Which penetrating us incomprehensibly like oil, nourishes and preserves and increases the illumination in the soul, as in a lamp. And thus we believe that the Divine Baptist also shed forth the light of his testimony concerning our Saviour, having received the power of being able to illuminate from no other source than through the spiritual oil, which mightily and effectually availeth to kindle within us the Divine Light, to which also the Saviour Himself darkly alluded, saying, I am come to cast fire on the earth and what will I, if it be already kindled? The blessed Baptist then was again as in type the lamp, that was ever burning and shining in the tabernacle of testimony: and its shining in the tabernacle of testimony shews full well that his illumination was received in the churches, and will not be outside the holy and Divine Tabernacle of the Saviour. But the lamp being seen without the vail, seems to shew that he will bring in a simpler introductory illumination, saying, Repent, for the Kingdom of Heaven hath drawn nigh; but of the things hidden within the vail, to wit, the mysteries of our Saviour, he revealeth nothing at all. For he baptized not unto participation of the Holy Ghost, nor did his illumination introduce within the vail: for it was in the outer tabernacle, while yet standing, according to the mouth of Paul. But when it says, that Aaron and his sons shall burn it from evening to morning before the Lord: a statute for ever unto your generations, I think we ought to understand it after this sort. Aaron and his sons signify those who execute the priest's office in the Churches in their time, that is to say, the teachers therein and ministers of the Divine Altars. These are commanded to keep the spiritual lamp, that is, John, ever bright, for this is the meaning of, They shall burn it from evening to morning. For the whole period during which the light of the lamp was to appear, is the space of night, whereby is signified the term of the present life. For by light we understand the life to come. But the lamp burns or is kept bright, by always making its illumination perceptible to those who believe in Christ, and by testifying through the mouth of the Priests then being that it is true in saying such things of Christ.

That God may teach you that through this He was portraying the forerunner of the Savior, He immediately adds the selection of the Priests. You will grasp the full meaning of the passage again by reflecting on some such idea as this, and not wrongly, as it seems to me. At the completion of the tabernacle, the arrangement of the lamp is introduced, and immediately after, the appointment and role of the priests. For at the completion of the law and the Prophets, the voice of the forerunner shone forth, crying in the wilderness (as it is written) Prepare the way of the Lord, make straight the paths of our God; immediately after whom comes the ordination and manifestation of the holy Apostles by Christ. For the Lord chose twelve, whom He also named Apostles.

That God may teach thee, that by this He was pourtraying the fore-messenger of the Saviour, He straightway subjoins the election of the Priests. You will attain again to the whole scope of the passage by ruminating on some such idea as this, and not amiss, as seems to me. On the completion of the tabernacle the ordering of the lamp is introduced, and immediately after, the appointment and function of the priests. For at the completion of the law and the Prophets, shone forth the voice of the forerunner crying in the wilderness (as it is written) Prepare ye the way of the Lord, make straight the paths of our God; immediately after whom is the ordination and manifestation of the holy Apostles by Christ. For the Lord chose out twelve, whom also He named Apostles.

Our discussion of the lamp being finished, let us look again at the voice of the Saviour. He was, He says, the burning and shining lamp, and you were willing for a season to rejoice in his light. He criticizes in the Pharisees their mindset that is unlearned and difficult to bring to obedience, and convicts them again of being afflicted with incomparable lack of instruction and unable to understand even what they claimed to know, and very far indeed from accurate knowledge of the law, completely ignorant of what the Lawgiver was depicting beforehand in outline through Moses. For by saying that he was the burning and shining lamp, He shames, it seems, those who did not yet understand what was long ago sketched out in figures of the Law. By saying, and you were willing for a season to rejoice in his light, He presents them again as always preferring their own will to the Divine Decree, and being accustomed to follow only whom they chose. For whereas the lawgiver, He says, commanded the lamp always to shine and be burning, you were willing for it to shine not always, but for a season only, that is, for the very briefest period. For you at first marveling then quenched, as far as you are concerned, the light of the lamp, most unreasonably accusing him who was sent from God, and not only yourselves refusing to be baptized, but also forbidding him from baptizing others. For you sent to him, saying, Why do you baptize then, that is, why do you enlighten people to repentance and the knowledge of Christ? The Saviour then brought a charge both of folly and transgression of the Law upon the senseless Scribes and Pharisees, arguing with them on behalf of the words of John. I think that the blessed Luke also, understanding this, most excellently declares and cries out against their folly, saying, And all the people who heard, that is, the words of the Saviour, justified God, being baptized with the baptism of John, but the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized by him.

Our consideration of the lamp being herein completed, let us look again at the Voice of the Saviour. He was (saith He) the burning and shining lamp, and YE were willing for a season to rejoice in his light. He blames in the Pharisees their habit of mind unlearned and hard to be brought to obedience and convicts them again of being sick with incomparable ill-instructedness and not able to understand even what they professed to know, and very far indeed from an accurate knowledge of the law, wholly ignorant of what the Lawgiver was pourtraying afore in outline through Moses. For by saying that he was the burning and shining lamp, He shames (it is like) those who did not yet understand that which was long ago too limned out in figures of the Law: by saying, and YE were willing for a season to rejoice in his light, He introduceth them again as ever preferring their own will to the Divine Decree, and accustomed to follow only whom they would. For whereas the lawgiver (says He) commanded the lamp always to shine and be burning, YE were willing for it to shine not always, but for a season only, that is for the very briefest period. For ye at first marvelling quenched (as far as you are concerned) the light of the lamp, most unreasonably accusing him that was sent from God, and not only yourselves refusing to be baptized, but also forbidding him from baptizing others. For ye sent to him, saying, Why baptizest thou then, that is, why dost thou enlighten to repentance and the knowledge of Christ? The Saviour then brought a charge alike of folly and transgression of the Law upon the senseless Scribes and Pharisees, contending with them in behalf of the words of John. This I think that the blessed Luke also understanding, most excellently declares and cries aloud against their folly, saying, And all the people that heard, that is, the words of the Saviour, justified God, being baptized with the baptism of John: but the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

But I have greater witness than that of John, for the works which the Father has given Me to complete, the very works that I do, bear witness of Me that the Father has sent Me, and the Father who sent Me, He Himself has borne witness of Me.

36,37 But I have greater witness than that of John; for the works which the Father hath given Me to finish, the very works that I do, bear witness of Me that the Father hath sent Me: and the Father Which sent Me HE hath borne witness of Me.

Even though he was the lamp, he says—both depicted in the books of the law and proclaimed beforehand by the voice of the holy Prophets, that he would one day appear, shining before the true Light and declaring among you that you ought to prepare the way of your Lord and God—yet since he perhaps seems untrustworthy to you, despite being so great in virtue, because of your innate unruliness and most absurd foolishness, I now proceed to what is greater, against which you will probably say nothing, ashamed before the very beauty of truth even against your own will. For I am no longer receiving glory from the words and judgments of men, nor will I consider it necessary to gather testimonies about Myself from mere words, but I will entrust My case to a witness more credible and far greater than these, and from the very magnificence of My deeds I make clear that I am God by physis, and of God the Father, and that I do nothing to violate My own laws, redirecting them to whatever I will, and transforming things that were spoken obscurely to those of old from the crudeness of the letter to spiritual understanding.

Even though he was the lamp (saith He) both depicted by the books of the law, and proclaimed afore by the voice of the holy Prophets, that he should one day appear, beaming before the true Light, and declaring among you, that ye ought to put in good order the way of your Lord and God: yet since he haply seemeth to you not trustworthy, albeit so great in virtue, by reason of your innate unruly and most absurd folly, I proceed now to what is greater, against which probably ye will say nothing, ashamed before the very beauty of truth even against your own will. For I am no longer receiving glory by the words and judgements of men, nor shall I deem it needful to collect testimonies to Myself from bare words, but I will commit My affairs to witness more credible and far greater than these, and from the very magnificence of My deeds I make manifest that I am God by Nature, and of God the Father, and I nothing wrong Mine Own laws, trans-ordering them to whatsoever I will, and trans-elementing things which were darkly spoken to those of old, from the grossness of the letter to spiritual contemplation.

But let the one who loves learning consider again that when the Savior says He is clearly attested by His works as being God by nature, He teaches plainly that God-befitting operation and power could not exist in complete precision in anyone unless that person were also God by nature. For His works testify of Him in no other way (I believe) than this. If He is seen to be a finisher of His Father's works, and He accomplishes by His own power whatever things are most suited to the Father alone, how shall it not be clear to everyone that He possesses the same nature as the Father? And being radiant with the Father's properties, since He is from Him, He has equal power and operation with Him.¹¹

But let him that loves learning consider again that the Saviour by saying that He is well witnessed to by His works as to His being by Nature God, teaches clearly, that it was not possible that God-befitting Operation and Power should be in all exactitude in any one, unless he too were by Nature God. For He is testified of by His works, in no other way (I suppose) save this. For if He is seen a Finisher of the works of His Father, and whatever things are more suited to Him Alone, these He too accomplisheth by His Own Power: how shall it not be clear to every one, that He hath obtained the Same Nature with Him, and Radiant with the Properties of the Father, as being of Him, hath Equal Power and Operation with Him?¹¹

Yet He says He has received the works from Him, either because of wearing human nature and the servant's form—speaking more humbly than was necessary, and this in keeping with the oikonomia—or by honoring with the title of gift the good pleasure and approval of the Father concerning all His wonderful miracles. For in this same way He affirms that He was also sent, in that He emptied Himself, as it is written, of His pure God-befitting dignity because of His love for us. For He humbled Himself, and we shall find the humility of this self-humbling in no other way than in those instances where He sometimes speaks as a human being. With this agrees what the Psalmist says about Him in human terms for our sake: "I was set as King by Him upon Zion His holy mountain, declaring the law of the Lord." For He who is King forever with the Father, co-enthroned and co-seated, as God with the God who begot Him, says that He has been ordained King and Lord, stating that what He had as God, He received when He was made human—one for whom reigning is not inherent by physis, but both the title and reality of lordship come entirely from outside.

Yet He says He hath received the Works from Him, either by reason of the garb of human nature and servant's form speaking more lowlily that was needful, and this economically, or extolling by the title of gift the good Pleasure and Approval of the Father, in regard to all His wondrous Miracles. For thus does He affirm that He was also sent, in that He emptied Himself, as it is written, of His unalloyed God-befitting Dignity by reason of His Love for us. For He humbled Himself, and we shall find the lowliness of this His humbling Himself in no other ways than in those whereby He sometimes speaks as Man. To this agreeth that which is said by the Psalmist of Him in human wise for our sakes, I was set a King by Him upon Sion His Holy Mountain declaring the Law of the Lord. For He That is King for ever with the Father, Co-enthroned and Co-seated, as God with God who begat Him, says that He has been ordained King and Lord, saying that what as God He had, He received when He was made Man to whom reigning is not inherent by nature, but both the title and reality of lordship are wholly from without.

You have never heard His voice or seen His form, and you do not have His Word dwelling in you, because you do not believe in the one He has sent.

38 Ye have neither heard His Voice at any time nor seen His Form and ye have not His Word abiding in you, for Whom HE hath sent, Him YE believe not.

One can see that the arrangement of ideas poured out in the passage under consideration is not simple, but rather a swarm of hidden contemplations that very easily escapes the mind of uncritical hearers, and perhaps can be seen only by those who investigate more keenly. For what was it, someone might ask, that led Jesus, when He was saying that He was witnessed to by His God-befitting Operation, to come to something seemingly very remote as though it belonged to the subject? I mean that the Pharisees had neither at any time heard the Voice of God the Father nor seen His Form nor yet had His Word abiding in them. And I will agree, and so I suppose will everyone else, that their difficulty is not without some cause. What sense then we shall apply to the passage before us, and what again we, holding firmly to the truth on all sides, shall provide for ourselves through searching, I will endeavor to explain by the Operation and grace of the Spirit.

One may see that not simple is the arrangement of ideas poured forth upon the passage before under consideration, but that it is a swarm of hidden contemplations, which very easily escapes the mind of uncritical hearers, and haply admits of being seen by those only who investigate more keenly. For what was it (will one perchance say) that induced Jesus, when He was saying that He was borne witness to by His God-befitting Operation, to come to something most exceeding remote as though it belonged to the subject? I mean that the Pharisees had neither at any time heard the Voice of God the Father nor seen His Form nor yet had His Word abiding in them. And I will agree, and so I suppose will every one else, that not without some cause is this their difficulty. What sense then we shall adapt to the passage before us, and what again we, on all sides holding by the truth, searching shall provide ourselves with, by the Operation and grace of the Spirit I will endeavour to tell forth.

It is Christ the Savior's custom, when often having useful conversations with the unskilled Pharisees, to look into the depths of their hearts and to consider in a manner befitting God the thoughts still silently turning over and stirring in their minds. He directs His answers, words, and exposures particularly to these thoughts, and He does not simply follow the thread of His own words. Instead, He keenly responds to what they are planning and imagining to themselves, and by this He shows that He is by physis God, since He knows what lies in the depths and searches hearts and minds. If anyone wishes, let him receive the clearest demonstration of this from the other Evangelists, I mean Luke and his companions. It is written in the Gospels that Pharisees and teachers of the law once gathered together from all the region around Judea. And behold, he says, men carrying on a bed a man who was paralyzed were trying to bring him in and lay him before Jesus. When they could not find a way to bring him in because of the crowd, they went up on the roof and let him down through the tiles with his bed into the middle, right in front of Jesus. When He saw their faith, He said to the man, "Man, your sins are forgiven you." The scribes and Pharisees began to reason, saying, "Who is this who speaks blasphemies? Who can forgive sins except God alone?" But when Jesus perceived their thoughts, it says, He answered and said to them, "What are you reasoning in your hearts? Which is easier to say, 'Your sins are forgiven you,' or to say, 'Rise and walk'?" Do you see how He, without waiting for their answer or spoken complaint, responds as God to their inward thoughts? You will find yet another example fashioned in this same manner. For the blessed Luke says this: And it happened on another Sabbath that He entered the synagogue and taught, and there was a man there whose right hand was withered. The scribes and Pharisees watched Him to see whether He would heal on the Sabbath day, so that they might find an accusation against Him. But He knew their thoughts, it says, and said to the man with the withered hand, "Rise up and stand here in the middle." And he got up and stood there. Then Jesus said to them, "I will ask you, is it lawful on the Sabbath day to do good or to do evil?" Do you see again clearly in this that He shaped His words as if looking into the very hearts of those who were foolishly trying to accuse Him? We will suppose that the Savior saw something of this sort again in the hearts of the Pharisees in the passage before us as well. But you will see that the discussion does not reject the proper line or order of the subject if you are willing to go over again each of the things that have already been said.

It is the custom of the Saviour Christ, when often making useful discourses with the unskilled Pharisees, to gaze into the depths of their heart, and to consider in God-befitting manner the reasonings still dumbly revolved and stirred up in their mind, and to these in particular to direct both His answers and words and exposures, and He does not altogether keep the thread of His own words unpassed, but to what they are counselling and imagining in themselves, to this He keenly replies, and by it shews that He is by Nature God, as knowing what lies in the depth and searching the hearts and reins. If any one will, let him receive the most clear demonstration hereof, from the other Evangelists, I mean Luke and his companions. It is written then in the Gospels, that there were once gathered together from all the region round about Judea, Pharisees and doctors of the law. And, behold (he says) men bearing on a bed a man which was taken with a palsy, and they were seeking to bring him in and to lay him before him; and when they found not by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus. And when He saw their faith, He said unto him, Man, thy sins are forgiven thee. And the scribes and the Pharisees began to reason saying, Who is This which speak-eth blasphemies? who can forgive sins but One, God? But when Jesus perceived (it says) their thoughts, He answering said unto them, What are ye reasoning in your hearts? whether is easier to say, Thy sins be forgiven thee, or to say, Rise and walk? Seest thou how He not waiting their answer or murmuring in utterance of words, answers as God their inward thoughts? You will find again another example too, fashioned after this same manner. For thus says the blessed Luke, And it came to pass also on another sabbath that He entered into the Synagogue and taught, and there was a man there whose right hand was withered. And the Scribes and Pharisees watched Him whether He would heal on the sabbath day, that they might find an accusation against Him: but He knew (it says) their thoughts and said to the man which had the withered hand, Rise up and stand forth in the midst. And he arose and stood forth. And Jesus said unto them, I will ask you, Is it lawful on the sabbath day to do good or to do evil? Seest thou again evidently herein, that He framed His words as looking into the very heart of those who were foolishly trying to accuse Him? Something of this sort again in the passage too before us we will suppose to have been seen by the Saviour in the hearts of the Pharisees. But you will see that the discourse does not spurn the right line, or order of the subject, if you do not shrink from going over again each of those things which have been already said.

This long discussion with them began concerning the man who was healed on the Sabbath Day, and Christ was using many different approaches and arguments to try to persuade those who were stubbornly upset about the healing on the sabbath that it is lawful even to show compassion on the sabbath and to do good to everyone. Besides this, since the Law made the sabbath rest a shadow of a very significant reality, and since they judged Him to have violated the honor of the sabbath and thereby specifically broken the law, He was declaring, and doing so very forcefully, that He had been sent by God the Father. Furthermore, He was plainly telling them that He was testified to by Him and was pleasing to Him in everything He did. In response to these things (at least as far as the force of the arguments goes), the Pharisees were reasoning among themselves (since they relied on the writings of the law and constantly held up as their justification the commands given through Moses, claiming they had studied them): What is this Man saying? How could God the Father be pleased with someone who breaks the Law? When has He testified, or what judgment has He given concerning Him? For we know from the Mosaic writings that God came down upon Mount Sinai, and His Face was seen by the fathers, and His Voice (they say) was heard. He spoke to the whole Synagogue and commanded them to keep the Sabbath Day, clearly commanding as follows: Remember the sabbath day to keep it holy, six days you shall labor and do all your work, but on the seventh day is a holy sabbath to the Lord your God; in it you shall not do any work. And we heard no one else (they say) speaking these things: the multitude of the fathers was an ear-witness to the Voice from God, and after them the Word of God was among us. But who is This?

This great long discourse with them took its beginning about the man that was healed on the Sabbath Day, and by manifold devices and arguments was Christ endeavouring to persuade those who were waywardly vexed at the healing on the sabbath, that it is lawful even to have compassion on the sabbath, and to do good to all, and besides, that the Law made the rest of the sabbath a shadow of a most note-worthy reality; moreover having in their judgement broken the honour of the sabbath, and hereby specially transgressed the law, He was affirming and that very strongly, that He had been sent by God the Father, and further was clearly telling them that He was borne witness unto by Him, and was well-pleasing to Him in all that He did. To these things (as far at least as the evidence of the arguments goes) the Pharisees again are reasoning with themselves (as waiting on the writings of the law, and ever holding out as a pretext the commands through Moses, and saying they had read) What does this Man say? how will God the Father be well-pleased with one who breaks the Law? when has He testified, or what judgement did He give concerning Him? For we know from the Mosaic writings that God descended upon Mount Sinai, and His Face was seen by the fathers, and His Voice (say they) was heard: He spake to the whole Synagogue, and commanded them to keep the Sabbath Day, clearly commanding thus. Remember the sabbath day to keep it holy, six days shalt thou labour and do all thy work, but on the seventh day is a holy sabbath to the Lord thy God: in it thou shalt not do any work. And none other (say they) heard we saying these things: the multitude of the fathers was ear-witness to the Voice from God, and after them the Word of God was in us: But who is This?

When He saw that they were thinking this way, He shows them to be deeply ignorant, saying, "You have neither heard His Voice at any time nor seen His Form, and you have not His Word abiding in you, for whom He sent, Him you do not believe." For the things done symbolically at that time, and why God's descent upon Mount Sinai was represented to them in this way—these things they understood nothing about. They did not receive them as images of spiritual realities, but instead imagined that the Divine Nature could actually be seen with physical eyes, and they believed that He used a physical voice. But that the Savior's Word to them was true, and that they had never at any time heard the Voice of God the Father, nor had anyone seen His Form with physical sight—that is, the Word who is in all things like Him—I think we should demonstrate clearly again, bringing the things written in Exodus to spiritual investigation and testing. It says this: "And Moses brought forth the people out of the camp to meet with God; and they stood at the lower part of the mount. And mount Sinai was altogether covered in smoke, because the Lord descended upon it in fire, and the smoke thereof was going up as the smoke of a furnace, and the whole people trembled greatly. And the sounds of the trumpet rang out, growing exceedingly loud. Moses spoke, and God answered him by a voice." So much for the oracle of the all-wise Moses. But I think we should now also convict the Jews of stumbling into a completely absurd idea of God, imagining that they had both seen His Form and heard the Voice that actually belongs to the Divine Nature.

When He perceived that they were thus imagining, He exposes them as keenly ignorant, saying, Ye have neither heard His Voice at any time nor seen His Form, and ye have not His Word abiding in you, for whom HE sent, Him YE believe not. For the things done in a type at that time, and why the descent of God upon Mount Sinai was figured out to them, these things they knowing nothing of, received them not as images of spiritual realities, but were imagining that the Divine Nature could actually be seen with the eyes of the body, and believed that He used a bodily voice. But that the Word of the Saviour to them was true, and that they neither at any time heard the Voice of God the Father, nor had any one with bodily vision seen His Form, that is, the Word in all things like unto Him, I think that we ought again to shew clearly, bringing to spiritual investigation and test the things written in Exodus. It says thus, And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire, and the smoke thereof was going up as the smoke of a furnace, and the whole people quaked greatly. And the voices of the trumpet sounded, going forth exceeding mighty, Moses spake, and God answered him by a voice. Thus far then the oracle of the all-wise Moses: but I think we ought now too to convict the Jews of stumbling into a most absurd idea of God, imagining that they had both seen His Form, and heard the Voice actually inherent in the Divine Nature.

Come then, taking courage in the generosity and grace of the Savior, let us refine the crudeness of the letter of the law into spiritual understanding. In this way what was said to the Pharisees by God will be shown to be true: You have neither heard His voice at any time nor seen His form. The fact that the people were brought out by Moses to meet God, as it is written, will be a clear sign and symbol in the form of a riddle that no one can come to God without guidance and instruction, but through the law they are led to knowledge of the things they seek to learn. Moses will be understood to represent the Law, as a certain person said, They have Moses and the Prophets. Standing at the foot of the mountain when God had already descended and was on it signifies the readiness of heart and determination of those who are called to serve Him, not refusing in any way to apply themselves even to things beyond their ability and superior to their nature, while God is with them. Such in every respect are those who share in the Savior. Therefore, practicing courage beyond human strength, they say, Who shall separate us from the love of Christ? Shall tribulation or distress or persecution or famine or nakedness or peril or sword? For all dreadful things are bearable to the godly for love of Christ, and even if tribulation should rise up like a mountain, they will rise above all danger and will not turn their minds away from love of God. But God is said to come down not onto any low ground, but somewhere on high, and He is seen on a mountain, so that you may consider something like this: that although the Divine Nature condescends to our understandings and brings Itself within our grasp, yet It is exceedingly far above us, both in words and thoughts. For the height and intensity of the doctrines concerning It are signified by the mountain, which he tells us was completely darkened with smoke. For sharp indeed and not very clear to us are words concerning the Godhead, wounding like smoke the eyes of the understanding. Therefore the most wise Paul testified that we see through a glass and darkly. The Psalmist again says that He, that is God, made darkness His secret place, under the name of darkness hinting at the Incomprehensibility surrounding Him, of which the smoke around the fire on the mountain may well be taken as a type. But the Godhead Itself descended in the form of fire at that particular time, fittingly and necessarily because of the nature of the matter. For it was necessary, it was necessary that He Who called Israel to service and understanding through the law that would be given should appear as an Enlightener and an Avenger. And both these purposes are accomplished by fire. Indeed, and the voices of the trumpet, he says, sounded, going forward exceedingly mighty, so that some similar effect of ideas may again be produced for us. For the Law too was proclaimed by God, yet not continuously at first because of the weakness of the students, but stammering, so to speak, and not with the full force of the trumpeter. This is why Moses too called himself slow of speech. But as time advances and carries forward the believers in Christ from the shadow in the letter to the spiritual worship, the voices of the Divine trumpet grew exceedingly mighty, the saving and Gospel preaching resounding in a sense through the whole earth. For this was not heard only in the country of the Jews or proclaimed from Dan to Beersheba, like the Law with its weak voice and minor proclamation, but rather, Their voice went forth into all the earth, as it is written. And what besides? Moses spoke, he says, and God answered him by a voice.

Come then taking courage in the bounty and grace of the Saviour, let us refine the grossness of the letter of the law into spiritual contemplation: for so will that be shewn to be true which was said to the Pharisees of God; Ye have neither heard His Voice at any time nor seen His Form. The people then being brought forth by Moses to meet God, as it is written, will be a manifest sign and token as in enigma, that none can unled and uninstructed come to God, but by the law are they led to the knowledge of the things which they seek to learn. For Moses will be understood to be put for the Law, according as is said by a certain one, They have Moses and the Prophets. But the standing by under the mount, when God had now descended and was on it, signifies the readiness of disposition and resolve of those who are called to serve Him, not refusing in any way to apply themselves even to things above their power and superior to their nature, while God is with them. Such in all respects are they who are partakers of the Saviour. Wherefore they practising manliness above men say, Who shall separate us from the Love of Christ? shall tribulation or distress or persecution or famine or nakedness or peril or sword? for all dreadful things are tolerable to the godly for love of Christ, and though tribulation should rise up as a mountain, they will rise superior against all danger, and will not withdraw their mind from love to God. But God is said to come down, not upon any low ground, but somewhere on high and on a mountain is He seen, that you may think some such thing as this with yourself, that although the Divine Nature condescending to our understandings, brings Itself to our conception, yet is It exceeding far above us, both in words and thoughts. For the height and intensity of the doctrines respecting It, are signified by the mountain, which he tells us was wholly darkened with smoke. For keen indeed and not very clear to us are words respecting the Godhead, wounding like smoke the eyes of the understanding. Therefore the most wise Paul testified that we see through a glass and darkly: the Psalmist again says that He, that is, God, made darkness His secret place, under the name of darkness hinting the Incomprehensibleness around Him, whereof the smoke about the fire on the mount may well be taken as a type. But the Godhead Itself descended in the form of fire, at that particular time, fittingly and of necessity for the nature of the thing. For it behoved, it behoved that He Who called Israel unto bondage and understanding through the law that should be put forth, should appear as an Enlightener and an Avenger. And both these ends are accomplished by fire. Yea, and the voices of the trumpet (saith he) sounded, going forward exceeding mighty, that some such effect of ideas again may be wrought for us: for the Law too was proclaimed by God, yet not continuously at first, by reason of the infirmity of the pupils, but stammeringly, so to say, and not with the whole force of the trumpeter. Wherefore Moses too called himself slow of speech. But as time advances, and carries forward the believers in Christ from the shadow in the letter to the spiritual worship, the voices of the Divine trumpet waxed exceeding mighty, the saving and Gospel preaching resounding in a way through the whole earth. For not as the Law, feeble-voiced and petty-heralding, was this heard in the country of the Jews only, or proclaimed from Dan to Beersheba, but rather, Their voice went forth into all the earth, as it is written. And what besides? Moses spake (saith he) and God answered him by a voice.

Let the minds of the more dedicated students be sharp, and let them carefully observe the consistency found in the Divine Scriptures. For Moses speaks, and God answers him by a voice—certainly not by His Own Voice, for the text does not say this, but simply and without qualification by a voice, miraculously produced in a more human manner through the sound of words. For in what work will God lack power? What that God wills shall He not accomplish, and that quite easily? Therefore Moses spoke, and God answered him by a voice. Here we have the type; let us see the truth. So in the holy Gospels you have the Lord saying, Father, glorify Your Son, and the Father answering by a voice, I have both glorified, and will glorify again. The Savior showed that this is not truly the voice of God the Father by saying to those who were present at the time, This voice was made not because of Me, but for your sakes. You see how He clearly stated that the Voice was made, since it is not appropriate to suppose that the Divine Nature uses a voice with sound, though It adapts Itself to our needs and speaks like us, oikonomically (economically, accommodating our capacity).²²

Keen be again the mind of the more studious, accurately let it observe the stability inherent in the Divine Oracles. For Moses speaks, and God answers him by a voice, not surely by His Own Voice, for this it does not say, but simply and absolutely by a voice, wrought wondrously in more human wise by sound of words. For in respect of what work will God be powerless? What that God wills shall He not perform, and that full readily? Therefore Moses spake, and God answered him by a voice. Herein is the type, let us see the truth. You have therefore in the holy Gospels the Lord speaking, Father, glorify Thy Son, and the Father answering by a voice, I both glorified, and will glorify again. The Saviour shewed that this is not truly the voice of God the Father, by saying to those who were then present, This voice was made not because of Me, but for your sakes. Thou seest how He clearly affirmed that the Voice was made, since it is not meet to suppose that the Divine Nature useth a voice with a sound, though It conform Itself to our needs and speak like us, economically.²²

These considerations had to be brought into our present discussion. We thought it absolutely necessary to show readers that Jesus was speaking the truth when He said about His Father, "You have neither heard His voice at any time nor seen His shape, and you have not His word abiding in you, for you do not believe the one whom He sent." The Spirit itself will testify that the Pharisees, puffed up with strange boasting, used to pretend that the Divine Word was with them and in them, and therefore foolishly claimed they had reached marvelous wisdom. Christ says to them through the Prophet Jeremiah, "How do you say, 'We are wise, and the word of the Lord is with us'? For the lying pen of the scribes has worked in vain. The wise men were ashamed, dismayed, and captured. What wisdom do they have, since they rejected the word of the Lord?" How could they not be captured when they rejected the Living and Hypostatic Word of God, did not receive faith in Him, dishonored the Impress of God the Father, and refused to behold His most true Form (so to speak) through His divine authority and power? For the Divine and Ineffable Nature is not apprehended by us in any other way (as far as possible) except through what it accomplishes and does. Therefore Paul directs us to move from the greatness and beauty of created things proportionally to contemplation of the Creator. The Savior likewise leads us to apprehend Him, saying, "If I do not do the works of My Father, do not believe Me; but if I do, even though you do not believe Me, believe My works." With good reason He criticized His own disciple (this was Philip) who thoughtlessly imagined he could somehow attain contemplation of God the Father, even though he had the ability to consider His Uncreated Image, which accurately shows in Himself the One who begot Him. Therefore He said, "Have I been with you so long, and you have not known Me, Philip? Whoever has seen Me has seen the Father."

These considerations were of necessity brought into our present discourse: we deemed it altogether needful that Jesus should be shewn to the readers speaking truth, when He is found saying of His Father, Ye have neither heard His Voice at any time nor seen His shape, and ye have not His Word abiding in you, for Whom HE hath sent, Him yE believe not. That the Pharisees puffed up unto strange boasting, were wont to pretend that the Divine Word was with them and in them, and therefore foolishly affirmed that they had advanced to marvellous wisdom, the Spirit Itself will testify, since Christ says by the Prophet Jeremiah unto them, How do ye say, WE are wise, and the word of the Lord is with us? For nought to the scribes became their lying pen; the wise men were ashamed, were dismayed and taken; what wisdom is in them? because they rejected the word of the Lord. For how are they not taken rejecting the Living and Hypostatic Word of God, receiving not the faith to Him-ward, but dishonouring the Impress of God the Father, and refusing to behold His most true Form (so to say) through His God-befitting Authority and Power? For the Divine and Ineffable Nature is in no other wise apprehended (so far as may be) by us, than through what It effects and works, therefore Paul directs us to go from the greatness and beauty of the creatures proportionably unto the contemplation of the Creator, the Saviour again leads us to the apprehending of Himself, saying, If I do not the works of My Father, believe Me not; but if I do, though ye believe not Me, believe My works. And with great reason did He blame His own disciple (this was Philip) who imagined thoughtlessly that he could in any other way attain to the contemplation of God the Father, albeit it was in his power to consider His Uncreated Image, which shews accurately in Himself Him Who begat Him. Wherefore He said, So long time am I with you, and hast thou not known Me Philip? he that hath seen Me hath seen the Father.

You search the Scriptures because you think that in them you have eternal life, and these Scriptures testify about Me, yet you will not come to Me so that you might have life.

39,40 Ye search the Scriptures, for in them YE think ye have eternal life, and they are they which testify of Me, and ye will not come to Me that ye might have life.

The straightforward explanation of this passage that most people find easy to accept takes it as a command from our Savior to the Pharisees—that they should search the Divine Scriptures and gather from them testimonies about Him that lead to life. But since Christ adds the connecting word "and" before the clause "Ye will not come to Me," He clearly means something related to what He has already said, but slightly different. If we were meant to take it as a command, wouldn't the whole sentence need to be worded something like this: "Search the Scriptures, for in them you think you have eternal life, and they are the ones that testify of Me; but when you have searched, come to Me"? Instead, He is criticizing them for refusing to come to Him even though their searching should have led them to do so, saying, "And ye will not come to Me."

The smooth, and passable to the many, and beaten explanation of the passage persuades us to suppose that it was spoken in the imperative mood by our Saviour to the Pharisees, that they ought to search the Divine Scriptures and gather testimonies concerning Him unto life. But since by interposing the conjunction (I mean, And) He joins on the clause, Ye will not come to Me, He evidently signifies something else, akin to what has been said, but a little different. For if it were to be taken imperatively, how should we not say it was necessary to say the whole sentence in some such fashion as this, Search the Scriptures for in them YE think ye have eternal life, and they are they which testify of Me; but when ye have searched, come to Me? But He is blaming them for not choosing to come, although led to it by the search, saying, And ye will not come to Me.

We should look to what is more useful and fits better with what came before, and read this passage not as a command but rather as a connected statement with a comma. The meaning of the passage before us will be of this kind. For when Christ saw that they were constantly turning to the books of Moses and ignorantly gathering material from them for contradiction, but seeking nothing else and not receiving what would help them toward proper belief, He therefore necessarily shows them that their effort in searching for these things is useless and unprofitable, and clearly convicts them of engaging in a great and highly valuable activity in a manner that does not match its proper purpose. For what good is it, He says, that you search the Divine Scriptures and suppose that through them you will obtain eternal life, but when you find that they testify of Me and call Me eternal life, you will not come to Me that you might have life? You do not perceive, He says, that from the very source where you ought to be saved, you instead bring the greatest harm to your own souls—you who are stirred up by the Mosaic books only to contradiction, but the things by which you could gain eternal life, you do not even allow into your minds.

We will then, looking to what is more profitable and agreeable to what preceded, read it not imperatively, but rather as in connection and with a comma. Of this kind again will be the meaning of the passage before us. For when He saw that they were ever running to the books of Moses, and ignorantly collecting thence materials for gainsaying, but seeking for nothing else, nor receiving what would avail them for due belief: needs therefore does He shew them that their labour in searching for these things is useless and unprofitable, and clearly convicts them of exercising themselves in a great and most profitable occupation in a way not becoming its use. For what tell me (saith He) is the use of your searching the Divine Scriptures, and supposing that by them ye will attain unto everlasting life, but when ye find that they testify of Me and call Me everlasting life, ye will not come to Me that ye might have life? Whence then ye ought to be saved (He saith) ye perceive not that thence ye get the greatest damage to your own souls, ye who are sharpened from the Mosaic books only unto gainsaying, but the things whereby ye could gain eternal life, ye do not so much as receive into your minds.

Since the Law and the holy Prophets say much about the One who is by physis Life—that is, the Only-Begotten—this will, I think, be clear to all who love learning.

For that in the Law and the holy Prophets there is much said concerning Him Who is by Nature Life, that is the Only-Begotten, will I think be plain to all who are lovers of learning.

He perceives again, or rather He sees in a God-befitting way, that the stubborn and defiant group of Pharisees were deeply wounded, and not entirely because they were accused of failing to search the Divine Scriptures as they should, but rather because He said, "You will not come to Me." For people easily assume that the faults they themselves have can also be found in the Savior. In their great foolishness, they apparently imagined that the Lord was ambitious and wanted to obtain honor for Himself from everyone by calling them to be His disciples. Having formed some such suspicion in their minds, they expected to be immediately deprived of their authority over the nation. They were greatly troubled at seeing the Heir wanting to demand the fruit of the vineyard. Therefore, as far as their anger and envy at what was said are concerned, they practically say what is in the Gospel parables: "Come, let us kill Him and take His inheritance." Taking away their groundless suspicion and uprooting beforehand the shoots of envy and malice, He says directly, "I receive not honor from man." For I do not (He says) call My hearers to discipleship under Me as if I were seeking honor from you or from others, as you do, nor do I receive this as the reward of My teaching, since I have complete glory from Myself and do not lack it from you. But I said that you would not come to Me because I know well that you do not have the love of God in you. And being without love for God (He says), how could you come to Me, Who am the Only Begotten, God of God?

He perceives again, yea rather He sees in a God-befitting way, that the stubborn and contumacious band of the Pharisees were cut to the heart, and that not altogether at being accused of not searching the Divine Scriptures as they ought, but rather at His saying, Ye will not come to Me. For what diseases themselves easily fall into, these they think can take hold of the Saviour also. For they imagined (it seems) of their great folly that the Lord was ambitious, and wished to obtain for Himself honour from all, through His calling them to be His disciples. Having got some such surmise as this into their minds, they expected to be deprived forthwith of their authority over the nation: they were cut to the heart in no slight degree at seeing the Heir desirous of demanding the fruit of the vineyard. Wherefore, as far as pertains to their wrath and envy at what is said, they all but say what is in the Gospel parables, Come, let us hill Him and let us have His inheritance. Taking away then their surmise the offspring of emptiness, and plucking up beforehand by the roots the shoots of envy and evil eye, He says downright, I receive not honour from man. For I do not (says He) call My hearers to discipleship under Me, as though hunting for honour from you, or from others, as YE do, nor do I receive this as the reward of My teaching, having most full glory from Myself, and not short of that from you, but I said that ye would not come to Me, because I know well, that ye have not the love of God in you. And being destitute of Love to God (says He) how should ye come to Me, Who am the Only Begotten, God of God?

In order that the Pharisees might not think the Lord was pointlessly attacking them when He said, "You have not the love of God in you," He immediately adds this statement to what He said before, showing that His words are true. He says, "That I do not lie in saying you lack love toward God, I will demonstrate to you through one thing. For I came in My Father's Name—because I am earnestly urging you to do all things for the glory of God the Father—but you rejected through your unbelief the One who comes from above and proceeds from God. Yet you will certainly receive the deceiver—for as God, I know what is to come—who does not offer glory to God the Father and demands that you believe him while working in his own name." From this, I think the blessed Paul also, having understanding, says something true about the Jews and the son of transgression: "Because they received not the love of the truth, that they might be saved, for this cause God sends them an operation of error, that they should believe a lie, that they all might be condemned who believed not the truth, but had pleasure in unrighteousness." What is said here, then, is proof that the Pharisees were not falsely accused by our Savior Christ with empty words, for it presents a prophecy of an event that would come to pass in its appointed time.³³

In order that the Pharisees might not think that the Lord was idly railing at them, from His saying, Ye have not the love of God in you, He immediately adds this also to the above, shewing that the saying is true. That I do not lie (says He) in saying that ye are bereft of love towards God, I will set before you by one thing. For I came in My Father's Name (for I am persuading you zealously to perform all things to the glory of God the Father) but ye shook off from you by your unbelief Him That cometh from above and proceedeth from God: but ye will surely receive (for as God, I know things to come) the falsely-called, who does not offer the glory to God the Father, and demands credence from you, yet works in his own name. Whence I suppose the blessed Paul too, having understanding, says something true concerning the Jews and the son of transgression, Because they received not the love of the truth, that they might he saved, for this cause God sendeth them an operation of error, that they should believe a lie, that they all might be doomed who believed not the truth, but had pleasure in unrighteousness. This then which is said is a proof that the Pharisees were not slandered by our Saviour Christ with empty words, for it introduces a prophecy of an event which should come to pass in its time.³³

He accuses the Pharisees of loving power and valuing honors from people, subtly suggesting that they are doing something terribly wrong by thoughtlessly attributing the sicknesses of their own souls to God, who cannot possibly experience sickness. Next He says that because they are trapped by empty pride, they lose the most valuable prize, which is faith in Him. Paul also speaks clearly to us about this, for he says, "If I were still trying to please people, I would not be Christ's servant." It necessarily happens that those who chase after honors from people fail to receive the glory that comes from above and from the only God, as the Savior says. He says "only" to set God apart from the false gods of the Gentiles, not to exclude Himself from the honor of being the Only One. As we have often said before, the fullness of the Holy and Consubstantial Trinity rises up to one nature and glory of Godhead.

He accuses the Pharisees of love of rule and of prizing honours from men, covertly hinting that they do exceeding ill, in unadvisedly putting the diseases of their own soul upon God Who can by no means know disease. Next He says that they, fast held by vain glory, thereby lose the fairest prize, meaning faith in Him: whereof Paul too speaketh clearly to us: for if (says he) I were yet pleasing men, I should not be Christ's servant. It usually then as of necessity befalls those who hunt for honours from men, to fail of the glory that cometh from above and from the only God, as saith the Saviour. He says only, opposing God to the gods of the Gentiles, and not excluding Himself from the honour of the Only. For as we have often said already, the Fullness of the Holy and Consubstantial Trinity mounteth up to One Nature and glory of Godhead.

Having said that the Pharisees cared more about living for vain glory than for godliness, and having taught that this led them to turn aside to extreme unbelief, He says that they were accused by Moses himself, the very one they habitually boasted about so intensely. Indeed, when the man who was blind from birth once said to them about Christ, "Will you also be His disciples?" they immediately cried out and said openly, "You are His disciple, but we are Moses' disciples." Therefore even Moses himself, He says, will accuse you—the one in whom you place all your hope—and he, despised along with the rest, will denounce your inborn foolishness before God. And we should not think that those who do not believe in Him will be free from blame by Christ just because He said to the Jews, "Do not think that I will accuse you to the Father." For what should we say when we hear Him saying, "Whosoever therefore shall confess Me before men, him will I too confess before My Father which is in Heaven: but whosoever shall deny Me before men, him will I also deny before My Father which is in Heaven"? Should we not reasonably suppose that those who meet with this response from Christ will be accused before God the Father for their denial? But I suppose this is clear to everyone. The Jews are certainly not free from accusation, having denied Christ through their long-standing unbelief, but this applies to them most naturally. For since they rejected His warnings and made no account of His divine and heavenly teaching, but are always concerned with properly keeping the Mosaic law, so much so that they are seen eventually crying out even more openly, "We know that God has spoken to Moses, but this man we do not know where He is from"—He most necessarily convicts them of transgressing against that very Moses in whom they boast, and says that they need no other accuser. The law given through Moses alone will suffice for them to be justly accused for their unbelief in Him, even if the voice of the Judge, that is Christ, should be silent.

Having said that the Pharisees cared more to live vain-gloriously than piously, and having taught that hence they turned aside to unmeasured unbelief, He says that they were accused by Moses himself, of whom it was their custom to boast very vehemently. And indeed when the man who was blind from his birth once said to them of Christ, Will YE also be His disciples? immediately they cry out and say openly, THOU art His disciple, but WE are Moses disciples. Even Moses himself therefore (says He) shall accuse you, in whom ye put all your hope, and he despised with the rest will denounce before God your innate folly. And we do not deem that they who believe not in Him will be without blame from Christ, by reason of His saying to the Jews, Do not think that I will accuse you to the Father. For what shall we say when we hear Him saying, Whosoever therefore shall confess Me before men, him will I too confess before My Father which is in Heaven: but whosoever shall deny Me before men, him will I also deny before My Father which is in Heaven? shall we not reasonably suppose, that they shall be accused to God the Father for their denial, who meet with this from Christ? But I suppose this is clear to every one. The Jews then are not surely free from accusal who have through long unbelief denied Christ, but this applies to them most naturally. For since they shook off His admonitions, and made no account of His Divine and Heavenly teaching, but are ever about duly keeping the Mosaic law, so as to be seen at length even more nakedly crying out, WE know that God hath spoken unto Moses, this man we know not from whence He is:—-most necessarily does He convict them of transgressing against that Moses, in whom they boast, and says that they need no other accuser, but that the law given through him will alone suffice for their with reason being accused for their unbelief in Him, even though the Voice of the Judge, that is, Christ, should be dumb.

After saying that the Jews would be accused by the all-wise Moses and would face indictment from him for their unbelief in Him, He usefully adds these things as well, teaching that He was not finding fault with them without reason, or else He would be removing the suspicion of being someone who insults others, for it is clear that He is not making any false statement. Suppose then (He says) that you reject My words—I will endure not being believed. Accept your own Moses, trust the one you admire, and you will know for certain the One whom you dishonor by not knowing Him. Put an end to your types that are laboring to bring forth the truth. For I am foreshadowed in his books. Therefore Moses himself will also accuse you (He says) when he sees you disbelieving his writings about Me.

Having said that the Jews would be accused by the all-wise Moses, and would undergo indictment at his hands for their unbelief in Him; He profitably subjoins these things also, teaching that He was not finding fault with them for nothing, or otherwise repudiating the suspicion of being given to railing, for it is evident that He is making no untrue speech. Be it then (saith He) that ye reject My words, I will bear with not being believed: receive your own Moses, give credence to him whom ye admire, and ye shall know of a surety Him whom not knowing ye dishonour. Break off your types which travail with the truth. For I am shadowed out in his books. Therefore will Moses himself also accuse you (saith He) when he seeth you disbelieving his writings about Me.

We ought then, after interpreting what is before us, to proceed in order, entrusting it to sincere lovers of learning to investigate the images of Christ found throughout Moses. For his books are full of such passages, and there is much said by him, yet it is difficult to understand and filled with exceedingly subtle and hidden meanings. But lest we seem to let laziness get the better of us and unreasonably avoid such a glorious task by simply claiming that the books of Moses are difficult, we will apply ourselves to this too, knowing what is written: The Lord will give utterance to those who evangelize with much power.

We ought then perhaps having interpreted what is before us, to proceed in order, committing it to sincere lovers of learning to investigate the images of Christ through Moses. For his books are full of passages, and there is much said by him, yet full of difficulty to understand and replete with exceeding subtle and hidden meanings. But lest we seem to let indolence have the mastery over us, and unreasonably to shirk so glorious a toil, by simply clothing with difficulty the books of Moses, we will apply ourselves to this too, knowing what is written, The Lord will give utterance to them who evangelize with much power.

But since, as we have said, there are many words on these things, and since the all-wise Moses has through many forms foretypified the Mystery of Christ, we will not consider it necessary to pile up a great number of examples before our readers. Instead, having chosen one from the whole collection, we will attempt to make clear proof that the Word of our Savior was true, which He spoke to the Jews, saying, "If you had believed Moses, you would have believed Me, for of Me he wrote."

But since there are, as we have said, many words on these things, and since the all-wise Moses hath through many forms foretypified the Mystery of Christ, we shall not deem it necessary to heap up a great multitude before our readers, but having chosen one out of the whole number, we will essay to make clear proof that the Word of our Saviour was true, which He spake to the Jews, saying, If ye had believed Moses, ye would have believed Me, for of Me he wrote.

The Lord your God will raise up for you a Prophet from among your brothers, like me. You must listen to Him, just as you asked of the Lord your God at Horeb on the day of the assembly, when you said, "Let us not hear the voice of the Lord our God again, and let us not see this great fire anymore, or we will die." And the Lord said to me, "What they have said is right. I will raise up for them a Prophet from among their brothers like you, and I will put My words in His mouth, and He will speak to them everything I command Him. And I will hold accountable anyone who does not listen to what the Prophet speaks in My Name." Deuteronomy is a kind of repetition and summary of the books of Moses, so it is not possible to draw from it a type and image of the legal priesthood. Yet since we are accustomed, with Christ's help, to think rightly about all things, we will explain to our readers and make clear the meaning of this passage. Here again the mystery of Christ is plainly told to us, skillfully shaped through very careful reflection on the likeness to Moses. For he says, "The Lord your God will raise up for you a Prophet from among your brothers like me." He himself explains, and does so boldly, what idea his statement introduces to us through the likeness to himself, and he clearly adds, "Just as you asked of the Lord your God at Mount Sinai on the day of the assembly, saying, 'Let us not hear the voice of the Lord our God anymore, and let us not see this great fire anymore, or we will die.'" For he declares that he was spoken of at that time as a mediator, since the Synagogue of the Jews was still unable to deal with things beyond nature and therefore wisely declined things beyond their capacity. For such was the vision of God, overwhelming their sight with unfamiliar sights, and the sound of the trumpets was supernatural and unbearable to those who heard it.

The Lord thy God (it says) will raise up unto thee a Prophet from thy brethren, like unto me, Him shall ye hear; according to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let us not hear again the voice of the LORD our God, neither let us see this great fire any more, nor let us die: and the LORD said unto me, Well is all which they spake: I will raise them up a Prophet from among their brethren like unto thee, and will put My word in His Mouth, and He shall speak unto them as I shall command Him. And the man who shall not hearken unto what the Prophet shall speak in My Name, I will require it of him. Deuteronomy is a kind of repetition and summary of the Mosaic books: it is not therefore possible to take from it a type and image of the legal priesthood. Yet since we are not accustomed to be without understanding, who in all think rightly by Christ's aid, we will tell our readers and throw open the meaning of the passage in hand: Lo again is the mystery of Christ plainly told us, skilfully moulded by most subtle contemplation from likeness to Moses. For (says he) a Prophet shall the Lord your God raise up unto you of your brethren like unto me: himself explaining, and that unflinchingly, what is the idea which from the likeness to himself his declaration introduces to us, clearly subjoins, According to all that thou desiredst of the LORD thy God in the mount Sinai in the day of the assembly, saying, Let us not hear any more the voice of the LORD our God, neither let us see this great fire any more, and let us not die. For he affirms that himself was at that time spoken of as a mediator, the Synagogue of the Jews being yet powerless to have to do with things above nature, and therefore prudently declining things above their power. For such was the sight of God, surprising the vision with unwonted sights, and the echoes of the trumpets supernatural and intolerable to the hearers.

Therefore the mediation of Moses was established as a remedy for the weakness of those people at that time, delivering to the synagogue what God had decreed. You should transfer this type to the reality and understand from this that Christ is the Mediator between God and humanity, communicating to those more ready to learn through human speech (since for our sake He was born of a woman) the Ineffable Will of God the Father, which was made known to Him alone, because He is understood to be both Son of the Father and Wisdom, knowing all things, even the deep things of God. Since it was impossible for physical eyes to gaze upon the undiluted and unveiled Divine and Ineffable glory of the ousia that surpasses all things (for He says, "no one shall see My Face and live"), it was necessary for the Only-Begotten Word of God to be formed in accordance with our weaknesses, clothed in this human body according to the Ineffable manner of the divine plan, and revealing to us the counsel from above, that is, from God the Father. He says, "All things that I heard from My Father, I will declare to you," and again, "I did not speak on My own, but the Father who sent Me gave Me a commandment what I should say and what I should speak." Therefore Moses in ancient times may be considered a type of Christ, serving as an image of mediation, excellently delivering to the children of Israel what God had appointed. But Moses's mediation was that of a servant, while Christ's is free and more mystical, since He grasps by physis the things mediated and reaches to both—I mean the humanity that is mediated and God the Father.

Therefore the mediation of Moses was instituted as medicine of infirmity for those at that time, ministering to the synagogue the things decreed of God. You will transfer again the type to the truth, and will hereby conceive of Christ, the Mediator of God and men, ministering to the more teachable by means of human voice (when for our sakes He was born of a woman) the Ineffable Will of God the Father, made known to Him Alone, in that He is conceived of as both Son, of Him, and Wisdom, knowing all things, yea the deep things of God. For since it was not possible for the eyes of the body to fasten themselves upon the untempered and bare Divine and Ineffable glory of the Essence which surpasseth all things (for there shall no man (saith He) see My Face, and live:) needs was the Only-Begotten Word of God co-fashioned after our infirmities, clothed in this human body according to the Ineffable mode of the economy, and manifesting to us the counsel from above, that is of God the Father, saying, All things that I heard of My Father, these will I declare unto you, and again, For I spake not of Myself, but the Father which sent Me, He gave Me a commandment what I should say and what I should speak. Therefore as an image of the mediation, Moses of old may be considered a type of Christ, ministering most excellently to the children of Israel the things appointed from God: but the mediation of Moses was ministrative, that of Christ is free and more mystical, in that He takes hold by Nature of the things mediated and reaches unto both, I mean the manhood that is mediated and God the Father.

For He was by nature God, as the Only-Begotten of God, as not separated from the ousia of the One who begot Him, and existing within it, as He is understood to be also from it. But He was man too, in that He became flesh, making Himself like us, so that through Him what is by physis far separated might be joined to God. When Moses says, "A Prophet shall the Lord raise up unto you like unto me," you will understand it in no other way than we have just said. Since God Himself also confirms the word saying, "Well is all which they spoke; I will raise them up a Prophet like unto thee, and will put My Words upon Him, and He shall speak unto them according to all that I shall command Him." For the Son upholds all things by the word of His power, as Paul says, and tells us the words of the Father, inasmuch as He is appointed a Mediator by Him, as is sung in the Psalms, as of Christ Himself, "And I was set King by Him upon Sion His holy Mountain, declaring the decree of the Lord."

For He was by Nature God, as the Only-Begotten of God, as not separated from the Essence of Him Who begat Him, and in-being in It, as He is conceived to be also of it. But He was Man too, in that He became Flesh likening Himself to us, that through Him that which is by nature far separated might be conjoined to God. When then Moses says, A Prophet shall the Lord raise up unto you like unto me, you will understand it no other wise than we have just said. Since God Himself also sets His seal on the word saying, Well is all which they spake; I will raise them up a Prophet like unto thee, and will put My Words upon Him, and He shall speak unto them according to all that I shall command Him. For the Son u pholdeth all things by the word of His Power, as Paul saith, and telleth us the words of the Father, inasmuch as He is ordained a Mediator by Him, as is sung in the Psalms, as of Christ Himself, And I was set King by Him upon Sion His holy Mountain, declaring the decree of the Lord.

But if anyone wants to understand the mode of likeness through other considerations as well, he will understand "like unto me" as referring to a lawgiver, and will bring forward as proof the words, "It was said by them of old, 'Thou shalt not commit adultery,' but I say unto you, 'Thou shalt not lust.'" He will also understand "like unto me" by saying that He is a kind of leader and teacher who enables us to understand the will of the Father and to know the things that lead to the Kingdom of Heaven—just as the blessed Moses also appeared to those of old as a teacher of instruction through the Law, adding everywhere to his own words, "That thou mayest live long, and that the Lord thy God may bring thee into the land which He sware to thy fathers." But since Moses added to what has been said, "And the man that will not hear what the Prophet shall speak in My Name, I will require it of him," let the ignorant Jews, who harden their minds to complete stubbornness, consider that they are pouring self-invited destruction upon their own heads. For they will be under divine wrath, receiving the total loss of good things as the wages of their rage against Christ. For if they had believed Moses, they would have believed Christ, because Moses wrote about Him.

But if it seem good to any, by other considerations also to attain unto the mode of likeness, he will understand Like unto me as lawgiver, and will bring forward as proof the words, It was said by them of old, Thou shalt not commit adultery, but I say unto you, Thou shalt not lust. He will understand again like unto me, saying that He is a kind of leader and master unto the being able to understand the will of the Father, and to the things whereby there is the high road into the Kingdom of Heaven: just as to them of old too the blessed Moses appeared a teacher of the instruction through the Law, adding everywhere to his own words, That thou mayest live long, and that the Lord thy God may bring thee into the land which He sware to thy fathers. But since he subjoined to what has been said, And the man that will not hear what the Prophet shall speak in My Name, I will require it of him; let the ignorant Jews, who harden their minds to most utter stubbornness, consider that they are pouring self-invited destruction upon their own heads. For they shall be under Divine wrath, receiving the total loss of good things as the wages of their rage against Christ. For if they had believed Moses, they would have believed Christ, for of Him he wrote.

This verse might seem to someone, and reasonably so, to be very unclear. A person could even, without being entirely wrong, arrive at false assumptions, thinking that the books of Moses are superior to the words of the Savior. The verse does have such an appearance, and if someone reads it without careful consideration, it seems to give the Mosaic writings a more honorable reputation than the words of the Savior. By saying "If ye believe not his writings, how shall ye believe My Words," He seems to suggest that the writings of Moses hold a higher position than His own words. But the very nature of the matter will show that this unbelievable idea is completely foolish. How can the writings of Moses be thought superior to the words of the Savior, when Moses's writings were types and shadows, while Christ's are the truth? It probably wouldn't be difficult to develop extensive arguments about this, but when things are obvious and prove themselves rather than needing external proof, I think it's unnecessary to explain whether they are in good or bad condition. Why should anyone waste time making subtle distinctions about such matters and chop up what is perfectly clear into pointless chatter?

The verse might appear to a person, and with good reason, to have great obscurity. For he might even without being out of the mark, take to untrue surmises, supposing that the books of Moses excel the words of the Saviour. For the verse hath some such appearance, and as far as one can say, taking it without accurate consideration, it furnishes to the Mosaic writings a more worthy repute than to the words of the Saviour. For by saying, If ye believe not Ms writings, how shall ye believe My Words, He somehow gives us to understand that the writings of Moses are in a superior position to His Own words. But the very nature of the thing will shew that this so incredible idea is replete with the extremest folly: for how shall the writings of Moses be conceived to excel the words of the Saviour, when his were types and shadows, Christ's the truth? And it would not perhaps be hard to expend much reasoning hereupon: but things which are obvious and receive their proof, not from without, but from themselves, I think it superfluous to say that they are not in ill case or the reverse. For why should one waste time making fine distinctions about such things, and mince up what is by no means hard into unseasonable babblings?

The meaning of what the Savior said is something like this: If you who have the Law written by Moses and carefully study his writings disregard transgressing them, burying in strange forgetfulness what is read very often, how will you have a better attitude toward My words? How will you show yourselves more ready and obedient to My teachings, since you have not often or regularly paid attention to them, but hear them only in passing and barely allow them to enter your physical ears once? You can either understand the verse in this way, or you may consider it another way, for the effort and investigation involved here belongs to the love of learning. The writings of Moses provide a kind of preparation for and typical outline of the Mysteries of Christ, and the elements, so to speak, of knowledge about Him are the things sketched out in Moses, as we showed more fully through what we have already examined. But the goal of the Law's instruction is Christ, as it is written: Christ is the fulfillment of the law and the Prophets. So those (He says) who did not receive the elementary beginning of the words of God, and in their foolishness rejected the Law which leads them through its clearer letter, how will they attain even more perfect knowledge? Or how will the greater thing be acceptable if what is small and inferior is not admitted at all?⁴⁴

Some such meaning as this then hath that which is said by the Saviour. If (says He) ye who have the Law written by Moses, and thoroughly study his writings, make no account of transgression of them, burying in strange oblivion that which is full often read, how will ye be better disposed to My Words, or how will ye shew yourselves more ready and more obedient to My sayings, since ye have not often nor always attended them, but hear them by the way, and scarce once admit them into the bodily ears? You shall either clothe the verse in this dress, or you may consider it in another way: for to love of learning belongs the labour and research herein. The writings of Moses then introduce a kind of preparation for, and typical outline of the Mysteries of Christ, and the elements, so to say, of knowledge of Him are the things limned in Moses, as we shewed more at large by the things already examined. But the end of the instruction of the Law is Christ, according as it is written, Christ is the fulfilment of the law and the Prophets. They then (saith He) who received not the elements of the beginning of the words of God, and in their folly thrust away the Law which by its clearer letter leadeth them, how shall they attain to yet more perfect knowledge? or how will the greater be acceptable, if that which is little and inferior be by no means admitted?⁴⁴

Chapter 6. After these things Jesus went away across the Sea of Tiberias.

Chap. vi. And after these things Jesus departed across the sea of Tiberias.

First, I think it's necessary to tell my listeners that the Lord clearly did not leave Jerusalem without some very necessary reason. There is an economy at work on almost every occasion, and He inscribes mysteries on the nature of things as if on a tablet. We will make clear in the proper time what the purpose of His departure is and what it signifies, since the chapters before us have reached their conclusion. For after dividing everything into sections and interpreting what is profitable from the Scriptures, and presenting them to our readers for their understanding, we will offer the final consideration of the whole, summarizing in brief what has been said in many parts. But I think we should speak first about what is now before us.

First I think it needful to tell my hearers, that the Lord evidently did not make His departures from Jerusalem without some most necessary reason. There is an economy on almost every occasion, and on the nature of things, as on a tablet, He inscribes mysteries. Of what nature then is the intent of the departure, and what is signified thereby, we will make manifest in its proper time, the chapters before us having reached their termination. For having divided every thing into sections, and interpreted what is profitable out of the Scriptures, and so set them before our readers for their understanding, we will offer the final consideration of the whole, epitomising in a summary what has been said in many portions. But I think we ought to speak first on what is now before us.

After these things, Jesus departed across the sea of Tiberias. We must carefully consider what "these things" refers to. Christ had appeared in Jerusalem as a remarkable Physician. He had healed the man who had suffered from his illness for thirty-eight years, not by giving him any medicine or by devising any remedy to drive away disease, but rather by a word, as God, by Almighty Authority and a command fitting for God: for He said, "Arise, take up your bed, and go to your house." But since it was the sabbath, the Jews became foolishly angry—those who were sick with their adherence to the mere letter of the law, who were bound even more than that healed man by the foolishness that was like their own brother, who were sick with the listless absence of all good things, who were paralytic in mind and weakened in their moral character. To them could reasonably be said, "Strengthen your weak hands and your palsied knees." But they were angry, saying that the honor due to the sabbath ought to be observed even by the Law-giver Himself. They condemned Christ as a transgressor, not allowing into their minds what is written: "Impious is he who says to a king, 'You transgress.'" For these things they received sharp rebukes from the Saviour, and much lengthy teaching was given to show that the rest of the sabbath had been ordained for them long ago in a typical sense, and that the Son of Man is Lord of the sabbath. But they were prepared for nothing good, being fully ready for all kinds of wickedness. They rose up against Him who taught what they ought to learn, and they desired to kill Him who would make them wise, rewarding Him, as it is written, evil for good.

After these things (saith he) Jesus departed across the sea of Tiberias. After what things, must be sought not negligently. Christ then was manifested in Jerusalem as a wondrous Physician. He had healed the man who had been thirty and eight years in his infirmity, not by giving him any medicine, not by devising any disease-repelling remedy, but rather by a word, as God, by Almighty Authority and God-befitting beck: for Arise (saith He) take up thy bed, and go unto thy house. But since it was the sabbath, the Jews are ignorantly angry, who were sick with the grossness of the letter, who more than he, were bound by the folly that was their foster brother, who were sick of the listless want of all good things alike, who were paralytic in mind and enfeebled in habit, to whom might with reason be said, Strengthen ye, ye weak hands and ye palsied knees. But they are angry, saying that the honour due to the sabbath ought to be paid even by the Law-giver Himself; they condemn Christ as a transgressor, not admitting into their mind what is written, Impious is he who says to a king, Thou transgressest? For these things they received sharp reproofs from the Saviour, and much and long discourse was prepared to shew that the rest of the sabbath had been typically ordained for them of old and that the Son of Man is Lord of the sabbath. But they prepared to no good thing, but full ready for all waywardness, rise up against Him Who teacheth what they ought to learn, and desire to kill Him who would make them wise, rewarding Him, as it is written, evil for good.

After these deeds and words, the Lord departed from Jerusalem out of necessity, and since the Jewish Passover was near (as we will find a little later) He sailed across the sea of Tiberias, or the lake in the Jewish country called by that name. But since what chiefly drove Him away and caused Him to withdraw and go to other places far removed from Jerusalem was (as we just said) that the Jewish Passover was near, I think it appropriate to show that Jesus did very well to avoid being found in Jerusalem at that time.⁵⁵

After these deeds therefore and words, the Lord, as of necessity, departs from Jerusalem, and since the Jews' Passover was nigh (as we shall find a little further on) He sailed across the sea of Tiberias, or the lake in the country of the Jews so called. But since what principally drove Him away, and induced Him to withdraw and to go to other places and those so far removed from Jerusalem, was (we have just said) that the Jews' Passover was nigh, I think it fitting to shew that exceeding well did Jesus eschew being found in Jerusalem at that time.⁵⁵

The Law of Moses commanded that the Jews should hurry from the entire surrounding country to Jerusalem to celebrate the feast of tabernacles in a type. The spiritual person will understand from this the gathering together of all the saints into Christ, when they shall be brought together from the whole world after the resurrection of the dead to the city which is above, the heavenly Jerusalem. There they will offer the thank-offerings of the true pitching of tabernacles—that is, the framing and continuation of bodies, with corruption having been destroyed and death having fallen into death. As far as one can speak about the historical facts, the multitude of those who went up to Jerusalem was countless, and it was likely that at that time the Pharisees had great influence. They pretended to support the law, and amid such a great multitude they cried out against the transgressor, or against Him who seemed to them to transgress. For it is not at all difficult to inflame the countless swarm of common people when someone says they are wronged and tries to stir them up even against those who have not wronged them at all. Like water or fire, they are driven about everywhere by thoughtless and random impulses, and they rush toward everything that can cause harm. Knowing these things, the Lord withdraws secretly from Jerusalem with His disciples and goes across the sea of Tiberias. That He does very well in avoiding the Jews who desire to kill Him, we shall see from these things also. For the blessed Evangelist himself says, "And after these things Jesus walked in Galilee, for He would not walk in Judea because the Jews were seeking to kill Him."

The Law of Moses then commanded that the Jews should hasten from the whole country round about to Jerusalem, there to celebrate in a type the feast of tabernacles. And the spiritual person will thence perceive the gathering together of all the Saints into Christ, when they shall be brought together from the whole world after the resurrection of the dead to the city which is above, the heavenly Jerusalem, there to offer the thank-offerings of the true pitching of tabernacles, that is of the framing and abidance of bodies, corruption having been destroyed and death fallen into death. As far as one can speak as to the fact of history, the multitude of them who went up to Jerusalem knew not number, and it was probable that at that time the Pharisees had great influence, making believe to take the part of the law, and mid so great a multitude crying out against the transgressor, or Him Who seemed to them to transgress. For it is not at all hard to fire up the countless swarm of common people, when one says that they are wronged and endeavours to stir them up even against those that have nothing wronged them. For like water or fire, they are flung about everywhere by unconsidered and random impulses, and advance to everything that can hurt. These things then the Lord not ignorant of, withdraws privily from Jerusalem with His disciples, and goes across the sea of Tiberias. But that He does exceeding well in shunning the Jews who desire to kill Him, we shall see by these things also. For the blessed Evangelist himself says, And after these things Jesus walked in Galilee, for He would not walk in Jewry because the Jews were seeking to kill Him.

Someone might say: I'll grant that He avoids walking in Judea in order not to undergo death before His appointed time, but whether He also avoids the feast, I don't yet know. Then those who were considered His brothers came to Christ in Galilee, saying, "Leave here and go into Judea, so that Your disciples may also see the works that You do." But the Lord answered them, "You go up to the feast; I am not going up to this feast, for My time has not yet been fulfilled."

That He avoids walking in Jewry, in order not to undergo death before His time, I will grant (will some one haply say) but whether He also avoids the feast, I do not yet know. They then that were reputed His brethren come to Christ in Galilee, saying, Depart hence and go into Judaea, that Thy disciples also may see the works that Thou doest. But the Lord answered them, Go YE up unto the feast, I go not up unto this feast, for My time hath not yet been fulfilled.

It is therefore very plain and clear that the Savior had withdrawn from Jerusalem, not only driven into voluntary exile from there, so to speak, but also rejecting the wickedness of the unbelieving. Through His wisdom He evaded the violence of His persecutors, and through His prudence He turned back the spear of envy. He withdraws again, even though He is able to suffer nothing even if He were present, so that He may sketch for us a good example—not of cowardice, but of godliness and love toward our neighbor. For we will learn, led as if by a pattern to understand what is beneficial, that if our enemies persecute us, even though no harm at all would come from our staying, yet by leaving and thereby avoiding the full force of their attacks and retreating from the immediate danger, we may find the anger of those who wrong us past its peak. We can cut away the boldness of their arrogance, benefiting those who treated us badly and unjustly, rather than benefiting ourselves. This is clearly not seeking our own good but also that of others. The work of love, then, is not completely resisting those who wish us harm, nor being content with knowing we cannot be harmed even if we stay, thereby causing in them even bitterer anger because they cannot master what they hate. Love, then, as Paul says, does not seek its own, and this was purely present in Christ.

It is then very plain and clear, that the Saviour had withdrawn from Jerusalem, not only sent into voluntary banishment, so to say, from thence, but also loathing the abomination of the unbelieving, both by His skill eluding the fierceness of His persecutors, and by His prudence thrusting back the dart of envy. He withdraws again, albeit able to suffer nothing, even though He were present, that He may limn us a fair example, not of cowardice, but of piety and charity towards our neighbour. For we shall know, led as by a pattern to the knowledge of what is profitable, that if our enemies persecute us, even though no harm at all be seen in our remaining, yet by retiring, and thereby evading the broadside of the onslaughts, and retreating from present heat, we may find the anger of those who wrong us beyond its zenith, and may cut away the boldness of their arrogance, profiting those who were not good towards us, and that unjustly, rather than ourselves profited, which is plainly, not seeking our own but also others' good. The work of love then, is the not wholly withstanding those who wish us evil, nor by being satisfied with not being able to suffer anything even if present, to work in them anger more bitter, from its not being able to attain the mastery over that which is hated. Love then, as Paul says, seeketh not her own, and this was purely in Christ.

If you look carefully again at what is written with the sharp eye of understanding, you will be amazed to discover a most excellent economy in our Savior's departures—I mean from Jerusalem. For He is often driven out by the mad foolishness of the Jews, and while staying with foreigners, He seems both to be kept safe by them and to receive proper honor. Through this He declares the Church of the Gentiles superior, and through the godliness of others He convicts Israel of their hatred of God. He shows their cruelty through the gentleness of the Gentiles, so that in every way they may be proven to have been justly and rightly cast out of the promise made to the fathers. But when the Lord hurries away from Jerusalem, He does not stay in one of the surrounding cities or take up residence in the nearby villages. Instead He crosses the Sea of Tiberias—an act that clearly threatens those who blasphemously think they should persecute Him. This shows that He would depart so far from them and separate Himself so completely from their whole nation that the way for them to return to Him would become practically impassable, for no human foot can walk across the sea. He will be found saying something like this to them later as well: You will seek Me and will not find Me, and where I go, you cannot come. For the way of righteousness is smooth, easy, and free from obstacles for those who come to Him by faith, but it is rough and uphill—indeed, completely impassable—for those who provoke Him. As one of the holy prophets says, For the ways of the Lord are right, and the just shall walk in them, but the transgressors shall fail in them. Therefore the stretch of sea in between signifies the difficulty, or rather the impossibility, for the Jews to reach Him, since God declares that He blocks the ways of the ungodly soul, saying through the prophets, Therefore, behold, I will hedge up her way with thorns, and she shall not find her path. What the thorns signified there, the sea signifies here—it separates the One who was insulted from those who recklessly chose to insult Him, and it divides the Holy from the unholy.

But if you fix again the keen eye of the understanding upon what is written, you will be surprised to find a most excellent economy in the departures of our Saviour, I mean from Jerusalem. For He is driven out oftentimes by the mad folly of the Jews, and lodging with the aliens, seems both to be kept safe by them, and to enjoy due honour. Where by He gives judgment of superiority to the Church of the Gentiles, and through the piety of others, convicts them of Israel of their hatred of God, and shews the cruelty that is in them by means of the gentleness that is in these, that in every respect they may be proved to have been well and rightly thrust out of the promise to the fathers. But the Lord having hastened away from Jerusalem, lodges not at one of the cities round about, nor takes up His abode in the neighbouring villages, but goes across the sea of Tiberias, by a most evident act all but threatening those who blasphemously take up the idea that they ought to persecute Him, that He would so far depart from them and estrange Himself from their whole nation, as even to make the way of their conversion to Him in some sort impassable: for the sea can by no means be trodden by foot of man. Some such thing as this will He be found saying to them in what follows too, Ye shall seek Me and shall not find Me, and whither I go, YE cannot come. For most smooth and easy and free from ruggedness to those who by faith go to Him is the way of righteousness; rugged and up-hill, yea rather, wholly impassable to them that provoke Him, as is said by one of the holy Prophets, For right are the ways of the Lord, and the just shall walk in them, but the transgressors shall fail therein. Therefore the intervening tract of sea signifies the toilsomeness yea rather the impassableness by the Jews, of the way to Him, since God declares that He hedges up the ways of the ungodly soul, saying in the Prophets, Therefore, behold, I will hedge up her way with thorns, and she shall not find her path. What then the thorns there signified, this here too the sea in that it separates the Insulted from those who chose recklessly to insult Him, and severs the Holy from the unholy.

But the type seems to contain yet another hidden mystery. For when Israel was sent out from the country of the Egyptians, Pharaoh was following in extreme anger and, enraged at the unexpected success of the nation, was hurrying by force of arms to carry out his envious and cruel plans. He was following, thinking he could force back into slavery those who had recently and with difficulty escaped from his control. But God was leading His people through the middle of the sea, and Pharaoh hotly pursued them, refusing to let go of his anger. Foolishly persuaded by his uncontrolled rage to fight against God, he was swallowed up in the middle of the sea with his whole army, and Israel alone was saved. But let Moses now come forward among us, who lamented beforehand the foolish madness of the Jews, and let him in his anger at their impiety toward Christ say to them: An evil and adulterous generation, do you thus repay the Lord? Him who carried you through the middle of the sea and through mighty waves you drive over the sea, and do you not feel shame at persecuting Him? The suffering is yours, O Jew; the sea will finally swallow you up. For death belonged to the persecutors, not to the persecuted, both then in their case and now in regard to Christ and the unholy Jews. The divine David also sings to us, Let not the waterflood overflow me, neither let the deep swallow me up, hinting at the terrible shipwreck of the Synagogue of the Jews and entreating not to be swallowed up with them in their depth of ignorance. But regarding the Egyptians and their ruler, the danger then was to their earthly bodies, but the Jews' conduct being in regard to what is more precious, they are punished more severely, for they undergo punishment of the soul, receiving repayment proportionate to their wickedness. For Pharaoh was rightly punished for trying to bring the free into bondage; conversely, Israel is justly punished for not entering into service under the Lord of all. But what the one was to him in the power of his greed, this the other was found to be toward God from his great vain-glory.

But the type seems as though it were pregnant to us with yet another hidden mystery. For when Israel was sent forth from the country of the Egyptians, Pharaoh was following in exceeding exasperation and, maddened at the unexpected well-doing of the nation, was hastening by law of battle to dare his envious and grievous designs; he was following, thinking he should be able to constrain to return to bondage those who had late and hardly slipped away from under his serfdom: but God was leading His people through the midst of the sea; and he hotly pursuing, and by no means enduring to abate his anger, and foolishly persuaded of his ungoverned wrath to fight against God, was swallowed up in the midst thereof with his whole army, and Israel alone was saved. But let now too Moses come forward in the midst of us, who lamented beforehand the mad folly of the Jews, and let him in his indignation at their impiety towards Christ say to them, An evil and adulterous generation, do ye thus requite the Lord? Him that bare thee through the midst of the sea and through mighty waves thou drivest over the sea, and dost thou not blush at persecuting Him? Thine then is the suffering, O Jew: thee will the sea at last swallow up. For to the persecutors, not to the persecuted did death belong both then in their case, and now in regard of Christ and of the unholy Jews. The divine David too singeth to us, Let not the waterflood overflow me, neither let the deep swallow me up, hinting at the all-dread shipwreck of the Synagogue of the Jews, and entreating not to be swallowed up with them in their depth of ignorance. But in respect of the Egyptians and him that ruled over them, the peril was then of their earthly bodies, but the Jews' conduct being in respect of what is more precious, more severely are they punished; for they undergo punishment of the soul, receiving recompence proportionate to their wickednesses. For with reason was Pharaoh punished, endeavouring to get what was free into bondage: contrariwise again justly is Israel punished, for not entering into bond-service under the Lord of all: but what the one was to him in the might of his greed, this was he too found to be towards God from his great vain-glory.

We should note that he calls the Lake of Tiberias a sea, following the language of Divine Scripture, since the Creator called the gathering together of the waters "Seas." Among secular writers too, the word is often used interchangeably, so much so that some do not hesitate to sometimes call the sea a lake.

We must note, that he calls the Lake of Tiberias a sea, in accordance with the words of Divine Scripture, for the gathering together of the waters called the Creator Seas. Among profane writers too the word is often indifferently used, insomuch that some do not hesitate sometimes to call the sea a lake.

A large crowd was following Him because they saw His miracles which He performed on those who were sick. Jesus went up the mountain and sat there with His disciples, and the Passover, a feast of the Jews, was near.

2, 3, 4 And a great multitude was following Him because they saw His miracles which He did on them that were diseased: and Jesus went up into the mountain and there He sat with His disciples, and the Passover, a feast of the Jews, was nigh.

When Christ left Jerusalem, as the Prophets say, "I have forsaken My house, I have left My heritage," and rejected the disobedient and unruly Jewish people to give Himself to the Gentiles, a great multitude followed Him. But He went up into a mountain, just as He had earlier said, "And I, if I be lifted up from the earth, will draw all men unto Me." He was lifted up from the earth when He ascended the Cross for our sake. He was lifted up in another way as well, ascending as if to a mountain, to the honor and glory befitting God. We do not, like Israel, dishonor Him as a mere man, but we worship Him as God and Savior and Lord. Among them He was considered lowly and worthless, and they did not hesitate to call Him a Samaritan, and with even greater dishonor would call Him the carpenter's son. But among those who believe in Him, He is admired as the Mighty Worker and God, a performer of miracles. You can hear how devout was the intention of those who followed Him. Because they saw His miracles upon the sick, they thought they should follow Him more eagerly, being led from the works He performed to knowledge of the One who performed them, and from His God-befitting authority understanding that He who possessed it is by physis Son. This is the way the Savior commanded us to advance toward faith in Him. For He says, "The works that I do, these very works bear witness of Me," and again, "If I do not the works of My Father, believe Me not, but if I do, though ye believe not Me, believe My works." Just as the Maker God is seen from the greatness of the beauty of created things, so by a similar reasoning process, the One who perfects signs is seen from miracles, and the faith of His followers is rightly marveled at.

For when Christ had gone forth from Jerusalem, according to that which is said in the Prophets; I have forsaken Mine House, I have left Mine heritage; when having spurned the disobedient and unruly people of the Jews, He gave Himself to the aliens, then a great multitude followeth Him. But He goeth up into a mountain, according to that surely which He had afore said, And I, if I be lifted up from the earth, will draw all men unto Me. For He was lifted up from the earth, on ascending the Cross for our sakes; He was lifted up again in another way having ascended as unto a mountain, unto God-befitting honour and glory. For we do not, like Israel, dishonour Him as Man, but WE worship Him as God and Saviour and Lord. For among them He was conceived of as some lowly one and as nothing at all; and verily they would shrink not from calling Him a Samaritan, and with graver dishonour would call Him the carpenter's Son: but among them who believe on Him, He is admired as the Mighty Worker and God, a Doer of miracles. For you may hear how pious is the purpose of them who followed Him. For because they saw His miracles upon the infirm, therefore they thought they ought to follow Him more zealously, as being led from the things performed proportionably unto the knowledge of the Performer, and from His God-befitting Authority considering that He who was clothed therewith is by Nature Son. For by this way the Saviour commanded us to advance unto faith in Him. For the works that I do (saith He) the very works bear witness of Me, and again, If I do not the works of My Father, believe Me not, but if I do, though ye believe not Me, believe My works. As then from the greatness of the beauty of the creatures, their Maker God is seen, so from miracle, by a like process of thought, the Perfecter of signs is seen, and the faith of His followers is rightly marvelled at.

I believe that some deeper and less obvious meaning is hidden in what is said here. We see that the Evangelist says those who followed Christ were not only happy witnesses of miracles, but also truly worthy admirers of what kind of miracles they were. For he adds "which He did on them that were diseased," so that from this he might show that the attitude of those who followed Him was opposite to that of the Jews. For the Jews were impiously angry because He had healed the paralytic, but these others not only admired Him for these things when He was present, but also gathered to Him when He departed, as a Wonder-worker and God. Therefore, let us who have claimed Christ as our Lord flee the ignorance that befits the Jews, and let us hold fast to Him with patience, as the most wise disciples did enduringly. They refused to leave Him and become deserters, but by their very actions cried aloud what was courageously spoken by Paul: "Who shall separate us from the love of Christ?" Let us then follow Him, both when He is persecuted and when He flees from the stubbornness of those who oppose Him, so that we may both go up into a mountain and sit there with Him—that is, rise up into glorious and most excellent grace by reigning together with Him, just as He Himself said: "You who have followed Me in My temptations, in the regeneration when the Son of Man shall sit in the throne of His glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel." For I think that when the disciples are said to remain with the Savior and to go up into a mountain and sit with Him, it conveys these ideas.⁶⁶

But I deem that some more special and not obvious interpretation is concealed in the things said. For we see that the Evangelist says that they who followed Christ were not only glad beholders of miracles, but also of what miracles they were most just admirers. For he adds, Which He did on them that were diseased, that hence he might shew that the frame of mind of those that followed Him was contrary to that of the Jews. For these because He had healed the sick of the palsy, are impiously angry, but the former not only admire Him for these things when present, but also flock together to Him at His departure, as Wonder-worker and God. Let us then, who have subscribed unto ourselves Christ as our Lord, flee the ignorance befitting the Jews, let us cleave to Him by patience, as the most wise disciples did enduringly, by no means enduring to depart from Him and be deserters, but by our very deeds crying aloud, that which was valiantly spoken by Paul, Who shall separate us from the love of Christ? Let us then follow Him, both persecuted and in fleeing from the stubbornness of those who strive against Him, that we may both go up into a mountain and there sit with Him, that is, may spring up into glorious and most excellent grace, by reigning together with Him, according as Himself said, YE which have followed Me in My temptations, in the regeneration when the Son of Man shall sit in the throne of His glory, YE also shall sit upon twelve thrones, judging the twelve tribes of Israel. For I think that the disciples being said to abide with the Saviour, and to go up into a mountain and sit with Him, introduces these ideas.⁶⁶

When Jesus lifted up His eyes and saw that a large crowd was coming to Him, He said to Philip, "Where shall we buy bread so that these people may eat?" He said this to test him, for He Himself knew what He would do. Philip answered Him,

5, 6, 7 When Jesus therefore lifted up His Eyes and saw that a great company cometh unto Him, He saith unto Philip, Whence shall we buy bread that these may eat? and this He said to prove him, for He Himself knew what He would do. Philip answered Him,

Christ again devised a most excellent lesson for His disciples, one perfectly suited for the most holy men. He persuaded them to overcome cowardice regarding hospitality even in dire circumstances, and to cast away hesitation, instead reaching for this virtue with more zealous desire. For what is greater than this among those who know and desire the things by which they ought to obtain friendship from above? When no small crowd came to Him, and an innumerable multitude poured out like waters upon the area where He was staying, He immediately ordered them to make preparations to feed them. In truth, even the zeal of a very rich man would likely grow numb when startled by the multitude he saw and fearful that he could not be hospitable. But Christ shows that it is no great thing when our brotherly love reaches only a few people. Rather, He wants us to overcome with manly courage even things that surpass our expectation, being firmly grounded by confidence in Him to boldness in all good things.

A lesson most excellent did Christ again devise for His disciples, and fittest for the most holy men, both persuading them in utter straits to overcome cowardice in respect of hospitality, and to cast far away hesitation hereto, rather with more zealous motions to attain unto the virtue thereof. For what is there greater than this among those who know and will the things whereby it befitteth to purchase unto themselves the friendship from above? For when no small crowd cometh to Him, and an innumerable multitude is pouring forth like waters upon the parts, wherein He was stopping, He immediately ordered them to make preparations for feeding them. And in truth it was not unlikely that the zeal even of a very rich man would numb, by the multitude of those he saw startled into fear of not being able to be hospitable. But Christ shews that it is nothing at all great, when our brotherly love comes to a few, but wills that we should overcome with manful courage also things that surpass our expectation, firmly grounded by confidence in Him to boldness unto all good things.

Regarding the narrative, what is said hits the mark squarely. But if we shift these things to their spiritual meaning and strip away the crude symbolic covering, we can say more plainly that God foresees from a mountain—that is, from His lofty and God-befitting foreknowledge—those who seek Him with sincere zeal and faith, just as Paul says, "For whom He did foreknow and predestinate to be conformed to the Image of His Son, these He also called." Christ lifts up His eyes to show that those who love Him are worthy of the divine gaze, just as the blessing spoken to Israel said, "The Lord lift up His Countenance upon thee and give thee peace." But His grace toward those who honor Him is not limited to merely looking at them. The blessed Evangelist adds something more, showing that the Lord was not neglectful of the crowds but was well prepared for their food and hospitality. From this you should understand what is given to us in Proverbs: "The Lord will not suffer the righteous soul to famish." For He sets before them Himself as Bread from Heaven and will nourish the souls of those who fear Him. He prepares everything sufficient for their sustenance, as the Psalms say, "Thou preparest their food, for thus is Thy provision." And Christ Himself says somewhere, "Verily, verily I say unto you, he that cometh to Me shall never hunger." For He will give, as we said before, food from heaven and will richly bestow the manifold grace of the Spirit. Moreover, He prepares to give food to those who come to Him without even waiting for them to ask. For we do not know what we should pray for as we ought, but He comes before us in reaching out those things which preserve us unto eternal life.

In regard then of the narrative, the force of what is said, aims not away from the mark; but changing again these things unto their spiritual significance, and cutting away the gross typical dress, we say more openly, that those who by good zeal and faith seek Him, God fore-beholdeth, as from a mountain, that is from His high and God-befitting foreknowledge, according to that which is said by Paul, For whom He did foreknow and predestinate to be conformed to the Image of His Son, these He also called. Christ then lifts up His Eyes as shewing that they who love Him are worthy of the Divine Gaze, even as in blessing it was said to Israel, The Lord lift up His Countenance upon thee and give thee peace. But not by the mere looking on them is His grace toward them that honour Him bounded, but the blessed Evangelist adding something more, shews that the Lord was not unmindful of the multitudes, but well prepared for their food and entertainment: that hereby again thou mayest understand that which is delivered us in Proverbs, The Lord will not suffer the righteous soul to famish. For He sets before them Himself, as Bread from Heaven, and will nourish the souls of them that fear Him: and prepareth all things sufficient to them for sustenance; as he saith in the Psalms, Thou preparest their food, for thus is Thy provision. And Christ Himself somewhere saith, Verily, verily I say unto you, he that cometh to Me shall never hunger. For He will give, as we said before, food from heaven, and will richly bestow the manifold grace of the Spirit. He prepareth moreover to give food to them that come to Him, not even awaiting their asking. For we know not what we should pray for as we ought, but He forecometh us in reaching forth those things which preserve us unto eternal life.

He says to Philip, "Where shall we buy bread?" We must consider why He spoke to Philip, even though the rest of the disciples were standing nearby with Him. Philip was someone who asked questions and was eager to learn, but he was not especially quick in his ability to understand divine matters. You will see this if you consider that even after following the Savior for a long time and gathering many lessons about His Godhead and gaining understanding through both deeds and words, as though he had learned nothing yet, near the end of the economy he says to Jesus, "Lord, show us the Father, and it is enough for us." But because he said this in his simplicity, he was appropriately corrected: "Have I been with you so long, and you still do not know me, Philip?" says Christ. Therefore, as one who is slower in understanding and advancing more slowly than he should toward grasping divine things, He poses the question to him, training the disciple in faith. For this is one meaning of "to test him" in this passage, even though, as the blessed Evangelist affirmed, He Himself knew what He would do.

He saith then unto Philip, Whence shall we buy bread? We must needs see, why to Philip, although the rest of the disciples were standing by and cleaving to Him: Philip then was a questioner and apt to learn, but not over quick in ready power of understanding the more Divine. This you will learn, if you consider with yourself that he, after having followed the Saviour for a long time and gathered manifold lessons concerning His Godhead and gotten to himself apprehension through both deeds and words, as though he had learnt nothing yet, in the last times of the economy says to Jesus, Lord, shew us the Father, and it sufficeth us; but as saying it in his simplicity he was fitly re-instructed, So long time am I with you, and hast thou not known Me, Philip? saith Christ. Therefore as to one duller of understanding, and advancing more slowly than he ought to the apprehension of things more Divine, He puts forth the question, exercising the disciple in faith. For this is one meaning of, To prove him, in this passage, although as the blessed Evangelist affirmed, He Himself knew what He would do.

But His saying "Whence shall we buy" proves the lack of concern for money of those who were with Him, and their voluntary poverty for God's sake, in that they did not even have the means to buy necessary food. Along with this He accomplishes something and arranges it skillfully. For He says "Whence" not pointlessly, as if speaking to those who had taken no trouble to provide anything at all, but as if speaking to those who were accustomed to complete disregard for money. By excluding and cutting short most skillfully any expectation arising from money, He nearly persuades them to go on to ask the Lord that He would, if He wills—since they have nothing with which to feed those who come to Him—create food by His unspeakable Power and God-befitting Might. For this was what still remained, and He was calling them at last to see that their only remaining hopes were from that source, according to the Greek poets, "the iron wound of necessity."

But His saying Whence shall we buy proves the uncare for money of them that were with Him, and their voluntary poverty for God's sake, in that they had not even wherewithal to buy necessary food. Together with this He works something, and orders it skillfully. For He says Whence, not emptily, as to those who had taken no trouble to provide anything at all, but as to those who were accustomed to entire uncare for money. Excluding then, and cutting short most skilfully expectation arising from money, He well nigh persuades them to go on to entreat the Lord, that He would, if He willeth them when they have nothing to feed those that come to Him, by His unspeakable Power and God-befitting Might create food. For this was what yet remained, and He was calling them at length to see that their only remaining hopes were thence, according to the Greek poets, “…the iron wound of necessity.”

Feebly again does Philip advance, not toward understanding Jesus's power to do all things easily, but on hearing "Whence shall we buy" said to test him, he immediately seizes on it and considers only the means by money alone, not conceiving that the nature of the thing may be accomplished otherwise than by the common law practiced by all, namely, spending money lavishly. Therefore, as far as the disciples' lack of concern for money and their possessing nothing, and Philip's own understanding, which did not yet view with perfect clarity the exceeding dignity of our Savior, generosity toward the multitudes becomes an impossibility. But it was not so, for the will of the Savior brings it to completion. What is impossible with men is possible with God, and the Divine Power proves in every way superior to the natural order of things in our world, strong to accomplish all things wondrously, even what surpasses our understanding.

Feebly again does Philip advance, not to the power of Jesus to do all things, and that easily, but on hearing Whence shall we buy said to prove him, forthwith he catches at it, and looks at the means by money alone, not conceiving that the nature of the thing may be accomplished otherwise than by the common law, and that practised by all, to wit, prodigality of expenditure. Therefore as far as regards the disciples' uncare for money and their possessing nothing, and Philip's own apprehension, which did not as yet with perfect clearness view the exceeding dignity of our Saviour, liberality towards the multitudes is turned into an impossibility. But it was not so, the will of the Saviour conducts it to its completion. The impossible with men is possible with God, and the Divine Power proves on all sides superior to the natural order of things with us, strong to accomplish all things wondrously, even what overleap our understanding.

One of His disciples, Andrew, Simon Peter's brother, said to Him, "There is a boy here who has five barley loaves and two small fish, but what are these among so many people?" Jesus said,

8, 9, 10 One of His disciples, Andrew, Simon Peter's brother, saith unto Him, There is a lad here which hath five barley loaves and two small fishes, but what are they among so many? Jesus saith,

He thinks and reasons like Philip, and is shown to have a similar understanding of the Savior Christ. For without considering the power or being led by the greatness of His previous works to believe that Jesus was able to do all things, and quite easily at that, he points out what the boy has but is clearly weak in faith. For he says, what are these among so many? However—and we must say this—he should have readily and resolutely recalled those things which had already been miraculously accomplished, and considered that it was not at all strange or unfamiliar for the One who had transformed the nature of water into wine, who had healed the paralyzed and driven away such great illness with a single word, to create food out of nothing and divinely multiply the very small amount that was available. For the Authority that worked in the one case, how could it not be able to work in the other? Therefore, both disciples answered more weakly than they should have. But we must consider this point as well. For those things which seem to be small failures in the Saints are often not without their benefit, but have something wrapped up in them that helps with regard to the very matter in which they appear weak. For the holy disciples mentioned above, having considered and openly stated—one, that two hundred denarii worth of bread is not enough for them so that each person may have a little, the other, concerning the five loaves and two small fish, that what are these among so many?—heighten the marvel and make the Might of the Savior most evident. By their own words they indicate the size of the crowd that was about to be fed, and the strength of their unbelief is turned into good testimony for Christ. For in confessing that so much money would not be sufficient for the crowd to have even a slight meal, by this very thing they crown the Ineffable Might of the Host, when He, while there was nothing—for, as Andrew says, what were the boy's supplies among so many?—far exceeded His work of love toward the crowd.

He both thinks and reasons akin to Philip, and is convicted of having a kindred apprehension of the Saviour Christ. For neither considering the power, nor yet led by the greatness of His preceding works unto Jesus' being able for all things, and that most easily; he points out what the lad has, but is evidently weak in faith: for what are these (he says) among so many? Albeit (for we must say it) in no unready way but resolutely rather ought he to go forth to the memory of those things which had been already miraculously wrought, and to consider that it was a work by no means strange or foreign from Him Who had transformed into wine the nature of water, had healed the palsied and driven away so great an infirmity by one word, that He, I say, should create food of that which had no being, and multiply Divinely the exceeding little that was found ready to hand. For the Authority that wrought in the one, how should it not be able to work in the other? Wherefore the pair of disciples answered more feebly than was meet. But herein we must consider this again. For those things which appear to have been little falls in the Saints, are oftentimes not without their share of profit, but have something wrapt up with them, helpful to the nature of that in regard to which is the charge of their apparent infirmity. For the above mentioned holy disciples, having considered, and openly said, one, that Two hundred pennyworth of bread is not sufficient for them that every one may take a little, the other, of the five loaves and two little fishes, that what are these among so many? raise the marvel to its height, and make the Might of the Saviour most marked, indicating by their own words the multitude that but now was to be filled, and the strength of their unbelief is converted into good testimony unto Christ. For in that they confessed that so large money would not suffice the multitude for even a slight enjoyment, by this very thing do they crown the Ineffable Might of the Host, when He, while there was nothing (for, as Andrew says, what were the lad's supplies among so many?) very richly outdid His work of love towards the multitude.

We will find the same small faith in the all-wise Moses too when he was in the wilderness. For the people of Israel were weeping and, stirred up to a foul craving for the food of Egypt, were imagining to themselves unclean meat dishes and turning aside after the most perverse pleasure of onions and garlic and similar unseemly things. Disregarding the Divine blessings, they were attacking Moses their mediator and leader. But God was not unaware of what the multitude were eagerly groaning for, and He promised to give them meat. But since the promise of generosity was made in the wilderness, and the thing seemed difficult to accomplish according to human understanding, Moses came to Him crying out, "The people among whom I am are six hundred thousand foot soldiers, and You said, 'I will give them meat, and they shall eat for a whole month.' Shall the flocks and the herds be slain for them, and will it be enough for them?" And what did God say to these things? "Will the Lord's hand not suffice?" For what is impossible for God?

The like littleness of faith we shall find in the wilderness in the all-wise Moses too. For they of Israel were weeping and, excited to a foul lusting after the tables of Egypt, were picturing to themselves unclean dishes of flesh, and turning aside after most strange pleasure, of onions and garlic, and the like unseemly things, and disregarding the Divine good things, were attacking Moses their mediator and leader. But God was not ignorant, for what the multitude were eagerly groaning, and promised to give them flesh. But since the promise of liberality was made in the wilderness, and the thing appeared hard of accomplishment, as regards man's understanding, Moses came to Him crying out, The people among whom I am, are six hundred thousand footmen, and THOU saidst, I will give them flesh, and they shall eat a whole month: shall the flocks and the herds he slain for them, and shall it suffice them? And what said God to these things? Will the Lord's Hand suffice not? For unto what can God be powerless?

Therefore one may rightly say to the words of Philip and Andrew as well, "Will the Lord's hand not suffice?" And let us also, taking the nature of this matter as an example, recognize that lack of faith is the worst of sicknesses and surpasses all evil. If God acts or promises to act, we should receive it with complete assurance through simple faith, and we should not accuse the Deity because of our inability to understand how things beyond us will happen, due to our own powerlessness to do anything. For it is fitting for the good and sober-minded person, one who has sound reason, to consider this as well: just as the bodily eye does not see as far as one might wish, but only as far as it can and as the limit of our nature permits. For it cannot distinguish things that are located at too great a height, even if it imagines them, barely managing even the slightest glimpse of them with difficulty. Think of the human mind in the same way—it reaches and extends only as far as the boundaries given to it by its Maker allow, even if it is completely purified. For it will not see any of those things that are beyond those boundaries, but will yield, even against its will, to what is above nature, being completely unable to grasp them. The things that are above us, then, are received by faith and not by investigation, and just as the person who believes in this way is admired, so the person who does the opposite is by no means free from blame. The Savior himself testifies to this, saying, "He who believes in the Son is not condemned, but he who does not believe is condemned already."

Therefore one may well say to the words of Philip and Andrew also, Will the Lord's Hand suffice not? And let us too taking the nature of the thing by way of example, hold that littleness of faith is the worst of sicknesses and surpasses all evil, and if God work or promise to do, be it full surely received in simple faith, and let not the Deity be accused, from our inability to conceive how what is above us shall happen, by reason of our own powerlessness unto ought. For it becomes the good and sober-minded and him that hath his reason sound, to consider this too in his mind, how the bodily eye too sees not surely as far as one would like, but as far as it can, and as the limit of our nature permits. For the things that are situated at too great a height, it cannot distinguish, even if it imagine them, with difficulty snatching even the slightest view of them. So do thou conceive of the mind of man also, so far as the bounds given it by its Maker it attaineth and stretcheth forth, even if it be wholly purified; for it will see none of those things that are beyond, but will give way, even against its will, to what is above nature, wholly unable to grasp them. The things then that are above us are received by faith, and not by investigation, and as he that so believes is admired, so he that falls into the contrary is by no means free from blame. And this will the Saviour Himself testify, saying, He that believeth on the Son is not condemned, but he that believeth not is condemned already.

Now that we have taken up the subject of not distrusting God, let us again bring forward something from the sacred writings and present it, proclaiming the punishment of unbelief for the benefit of our readers. So (for I will return again to the hierophant Moses) he was once commanded, in the wilderness, when the people were suffering from unbearable thirst, to take Aaron and strike the rock with his rod, so that fountains of water might gush forth. But he, not fully believing the words of the One who commanded him, but fainthearted because of human nature, says, Hear now, you rebels, must we fetch you water out of this rock? And Moses lifted up his hand and with his rod he struck the rock once and again, and much water came out. And the Lord spoke to Moses and Aaron, Because you did not believe Me, to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this congregation into the land which I have given them. Is it not clear to everyone from this how bitter the wages of unbelief are? And if Moses, great as he was, was reproved, whom will God spare? Upon whom will He who shows no partiality not inflict His wrath for their unbelief, since He would not spare even that Moses, to whom He had said, I know you above all, and you have found grace in My sight?

Now having once taken up the discourse upon the duty of not mistrusting God, come, let us again shewing forth somewhat out of the sacred writings, put it forward, and blazon forth the punishment of the unbelief for the profit of our readers. Therefore (for I will go again to the hierophant Moses) he was once bidden, in the wilderness, when the people were oppressed with intolerable thirst, to take Aaron, and smite the rock with his rod, that it might gush forth fountains of water. But he, not wholly believing the words of Him Who bade Him, but fainthearted by reason of human nature, saith, Hear now, ye rebels, must we fetch you water out of this rock? And Moses lifted up his hand and with his rod he smote the rock once and again, and much water came out: and the Lord spake unto Moses and Aaron, Because ye believed Me not, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. Is it not hence clear to every one, how bitter the wages of unbelief? And if Moses so great as he was, was reproved, whom shall God spare, upon whom will not He who thus respecteth not persons, inflict His wrath for their unbelief, since He would not spare even that Moses, to whom He had said, I know thee above all, and thou didst find grace in My Sight.

The Savior showed His usual gentleness and softened the harshness of His rebukes. He did not severely criticize His disciples, even though they were deeply asleep in their fearfulness and lack of faith in Him. Instead, He led them through His actions to understand the things they did not yet believe. The words "Make the men sit down" carry considerable meaning and almost show Jesus speaking like this: "You who are slow to understand My Power and to recognize Who is speaking to you, make the men sit down so that you may see them filled with the nothing that is before you and be amazed. Make the men sit down, for that is what they need. Two hundred denarii would not have been enough to obtain food for the crowds, but My Power will accomplish what the lack of human money cannot do to sustain life—My Power that calls all things into existence and creates from things that do not exist. The prophet Elijah did not make the widow's jar of oil inexhaustible and turn the barrel into a source of endless food by his own power, but He who gave him that ability—will He not be able to multiply nothing and turn any random supply into a fountain of His unspeakable Bounty and the source and origin of unexpected grace?"

The Saviour practised His accustomed gentleness, and takes away the sharpness of His reproaches. For He doth not rebuke bitterly His disciples, albeit they were deeply slumbering in respect of their faintheartedness and littleness of faith in Him: but rather He leads them by His Deeds to the apprehension of the things which as yet they believe not. For the words Make the men sit down have no slight force, and wellnigh shew Jesus speaking after this sort, O slow to understand My Power, and to perceive Who it is that speaketh, Make the men sit down, that ye may see them filled with the nothing that lies before you and marvel. Make the men sit down. For it is what is lacking to them. For not two hundred pence would have sufficed to get means of life for the multitudes, but the lack of money such as men use, in respect of its being able to preserve life, My Power shall attain, which calleth all things into being, and createth out of things which are not. Nor did Elias the Prophet render the widow's cruse of oil unfailing, and make the barrel the source of unwasting food: but He, Who gave him the power, shall He not be able to multiply nothing, and to render any mere chance supply a fount of His ineffable Bounty and the principle and root of unlooked for grace?

It's not unreasonable to think that Christ had these thoughts when He spoke. The blessed Evangelist helpfully mentions that there was much grass in the place, showing that the area was suitable for the men to sit down in. But notice how, although the crowd being fed was mixed and women were there with their children, he counted only the men, following, I suppose, the custom of the Law. For God commanded the priest Moses, saying, "Take the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, by their polls, every male from twenty years old and upwards." The Prophet did as he was commanded and compiled a great list of names, and is seen to have completely passed over females and children, enrolling only the multitude who were of full age. For what is manly and vigorous is also honored in the book of God, and not what is childish in its pursuit of good things. Therefore he honored the custom of the Law in this matter too, and formed another spiritual understanding. For shall we not reasonably say, if we look at the whole meaning of the passage, that Christ rightly turns away from and leaves the violent and vainglorious people of the Jews, but receives very graciously those who come to Him, and nourishes them with heavenly Food, giving them the Spiritual Bread which strengthens man's heart? For He feeds them not sadly, but joyfully and freely and with much enjoyment in piety. For this is what the reclining of the crowds on the grass signifies, so that now too it is fitting that each one to whom such grace has been given should say that verse in the Psalms: "The Lord is my Shepherd, and nothing shall fail me; in a grassy spot there He settled me." For through the gifts of the Spirit, the mind of the Saints is fed with much enjoyment and delight, as it is said in the Song of Songs, "Eat and drink and be inebriated, ye neighbors." But while there were many, and they sat down together in a mixed group, as we said before, he mentioned the men alone, passing over the women and children in silence for the sake of the idea conveyed thereby. For he teaches us, as in a riddle, that the food will be supplied by the Savior more fittingly and especially to those who conduct themselves as men, that is, in goodness, and not to those who are effeminate toward no good habit of life, nor yet to those who are childish in understanding, so as to be thereby unable to understand any of the things that are necessary to be known.

It is not incredible that such were Christ's thoughts in what He said. Profitably doth the blessed Evangelist mention, that there was much grass in the place, shewing that the country was fit for the men to sit down in. But observe how, whereas the multitude of them that were fed was promiscuous, and that women were there with their children, he numbered the men only, following I suppose the custom of the Law. For God commanded the hierophant Moses, saying, Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, by their polls, every male from twenty years old and upwards. The Prophet did as he was commanded, and collected a great list of names, and is seen to have completely passed over females and childhood, and enrols the multitude that are of full age. For honourable in the book of God too is all that is manly and vigorous, and not what is infantile in purpose after good things. Therefore did he honour the custom of the Law also herein, and form again some spiritual conception. For shall we not with reason say, if we look to the whole mind of the passage, that the violent and vainglorious people of the Jews Christ rightly turns away from and leaves: but receives very graciously them that come to Him, and fattens them with heavenly Food, reaching them the Spiritual Bread, which strengthened man's heart? For He feedeth them not sadly, but joyously and freely and with much enjoyment in piety. For this the reclining of the multitudes on the grass signifieth, so that now too it is fit that each one to whom such grace has been vouchsafed should say that in the Psalms, The Lord is my Shepherd, and nought shall fail me: in a grassy spot there He settled me. For in much enjoyment and delight through the gifts of the Spirit is the mind of the Saints fed, as it is said in the Song of Songs, Eat and drink and he inebriated, ye neighbours. But while there were many, and they sitting down promiscuously, as we said before, he mentioned the men alone, passing over in silence the women and children profitably for the idea [conveyed thereby]. For he teaches us, as in a riddle, that to those who quit them as men, that is, in good, will the food be supplied by the Saviour more fittingly and specially, and not to those who are effeminate unto no good habit of life, nor yet to those who are infantile in understanding, so as to be thereby able to understand none of the things that are necessary to be known.

He gives thanks as an example to us and as a pattern of the piety that ought to be in us. And as Man, He again attributes the power of the miracle to the Divine Nature. For this was His custom: both helping those to whom He appeared as a Teacher of what is most excellent by an example of piety, as we have said, and by an economy concealing His God-befitting dignity until the time of His Passion would be near. For He was earnestly concerned that it should be hidden from the prince of this world. For this reason, He uses words befitting human beings elsewhere too, as a Man, and then heals the understanding of His hearers, sometimes making most wise allurements as in the words, "Father, I thank You that You heard Me." Do you see how human His speech is, and how well calculated to trouble the understanding of the simpler people? But when He says this as Man, He immediately unfolds the mode of the economy and the purpose of His will to remain hidden, fortifying by most excellent arrangement the mind of the simpler person who had been shocked. For "I knew," He says, "that You hear Me always." Why then do You speak these things? "Because of the multitude which stood by I said it, that they may believe," He says, "that You sent Me." Is it not then clear from this that with a view to helping us in many ways and to fulfill, as befitted Him, the secret economy with Flesh, He sometimes speaks more humbly than He really is? Therefore, just as in that passage, "I thank You" is taken economically, so here too. "He blessed" is understood of the bread.⁸⁸

He gives thanks, as an ensample to us and a pattern of the piety which ought to be in us: and attributes again as Man the Power of the miracle to the Divine Nature. For this was His custom, both helping by an example of piety, as we have said, those to whom He was manifested as a Teacher of what is most excellent, and by an economy concealing yet His God-befitting Dignity, till the time of His Passion should be at hand: for it was His earnest care that it should be hid from the prince of this world. For this reason, doth He elsewhere too use words befitting men, as a Man, and heals again the understanding of His hearers, sometimes making most wise alluring as in the words, Father, I thank Thee that Thou heardest Me. Seest thou in how human guise His speech, and well calculated to trouble the understanding of the more simple? But when He says this, as Man, then again He straightway unfolds the mode of the economy, and the object of His will to lie hid, by most excellent arrangement fortifying the mind of the more simple which had received a shock. For I knew (He saith) that Thou hearest Me always. Why then dost Thou speak these things? Because of the multitude which stood by I said it, that they may believe (saith He) that Thou sentest Me. Is it not then hereby plain, that with a view manifoldly to assist us, and to fulfill, as befitted Him, the secret economy with Flesh, He sometimes speaks more lowlily, than He really is? As therefore in that passage, I thank Thee, is taken economically, so here too. [ He blessed is understood of the bread.]⁸⁸

But we must observe that instead of "gave thanks," Matthew has said "blessed," but the accounts of the saints will in no way differ. For Paul will show that they are both one, saying that every food of God is good, and nothing to be refused, for it is sanctified by the word of God and prayer. But that which is sanctified through the prayer of supplication, which we are accustomed always to make over the table, is surely blessed.⁹

But we must observe that instead of gave thanks, Matthew has said, blessed, but the edition of the saints will in no wise differ. For Paul will shew that they are both one, saying that every meat of God is good, and nothing to be refused: for it is sanctified by the word of God and prayer. But that which is sanctified through the prayer in supplication, which we are wont ever to make over the table, is surely blessed..⁹

Since it is appropriate that we leave nothing profitable uninvestigated, let us say a little about the five loaves the boy had and the two small fish. Both the nature of these items and their numbers are full of mystery. Why (a more attentive person might ask) were there five loaves and two fish? Why not five loaves and three fish? Why not five loaves and four fish? What was the point of recording the exact number at all? Why didn't the evangelist simply say in general terms that the vast crowd following Jesus was fed with very few random provisions? But the fact that the blessed evangelist carefully recorded these details gives us something to think about that we must investigate.

But since it is fit that nothing profitable be left uninvestigated by us; come let us say a little of the five loaves which the lad had and of the two little fishes: for both the species itself, and besides the numbers are replete with mystery. For why (will some more studious person say) were not the loaves rather five, and the fishes three? why not five, and the fishes four? what occasion was there at all for recounting the number found, and why did not he rather say more simply and absolutely that the innumerable multitude of them that followed Him were fed off exceeding few chance things? But the fact that the blessed Evangelist recounted very diligently these things too, gives us something surely to think of, which we must needs search into.

He says that the loaves are five, and they are made of barley, and the fishes are two, and with these Christ feeds those who love Him. And I think (and let the lover of wisdom look for something better) that the five barley loaves represent the five-fold book of the all-wise Moses, that is, the whole Law, bringing in coarser food, as it were, through the letter and history. For this is what the barley hints at. But the little fishes represent the food obtained through the fishermen, that is, the more delicate books of the Savior's disciples; and these two, he says, the apostolic and gospel preaching, shine forth among us. And both of these are catches and spiritual writings of the fishermen. The Savior therefore, mixing the new with the old, nourishes the souls of those who believe in Him through the Law and the teachings of the New Testament, unto life, clearly eternal life. That the disciples were fishermen is, I suppose, plain and clear; and though not all were fishermen, yet since there are some such among them, our argument will not depart from truth in what has been said.

He says then that the loaves are five, and they of barley, and the fishes two, and with these Christ feedeth them that love Him. And I think (and let the lover of wisdom look out for something better) that by the five barley loaves are signified the five-fold book of the all-wise Moses, that is, the whole Law, bringing in as it were coarser food, that by the letter and history. For this the barley hints at. But by the little fishes is signified the food got through the fishermen, that is, the more delicate books of the disciples of the Saviour; and these two (he says), the apostolic and Evangelic preaching, shine forth among us. And both these are draughts and spiritual writings of the fishermen. The Saviour therefore mingling the new with the old, by the Law and the teachings of the New Testament nourishes the souls of them that believe on Him, unto life, plainly eternal life. That the disciples were of fishermen, is (I suppose) plain and clear: and though all were not so, yet since there are some such among them, our argument will not recede from truth in what has been said.

When they were filled, He said to His disciples, "Gather up the fragments that remain, so that nothing is lost." Therefore they gathered them together and filled twelve baskets with the fragments of the five barley loaves that were left over from those who had eaten.

12, 13 When they were filled, He saith unto His disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves which remained over and above unto them that had eaten.

To some, Christ may seem to have told His disciples to gather the fragments out of concern for waste. Yet I think everyone will rightly understand that Christ would not stoop to such a petty matter—and why do I say Christ? Not even one of us would do so, for what would the leftovers from five barley loaves amount to? But this verse contains a great purpose and makes the miracle clear to those who hear of it. For the power of God-befitting Authority in this matter is so great that not only was such a large crowd satisfied from five barley loaves and two small fish, but twelve baskets full of fragments were gathered besides. Moreover, the miracle removed another likely suspicion and, through the discovery of the fragments, confirmed the belief that there had been a real and true abundance of food, and not merely the appearance of a vision deceiving the eyes of both the diners and those serving them. But even greater and more remarkable, and extremely profitable to us, is this: consider how through this miracle He makes us most eager to practice hospitality gladly, practically calling out to us through what was done, that God's resources will not fail the person who is ready to share, who rejoices in the habit of neighborly love, and who readily fulfills what is written, Break thy bread to the hungry. For we find that the disciples at the beginning were hindered by reluctance about this, but since they were thinking this way, the Savior gave them a rich harvest from the fragments and teaches us as well that when we spend a little for the glory of God, we shall receive richer grace according to Christ's saying, Good measure, pressed down and shaken together and running over, shall they give into your bosom. We must not be lazy therefore in sharing love with the brothers, but rather move forward with good resolve, and put as far as possible from us the cowardice and fear that lead us to inhospitality. Confirmed in hope through faith in God's power to multiply even small things, let us open our hearts to the needy, according to the Law's command, for He says, Thou shalt open thy bowels wide unto thy needy brother within thee. For when will you be found merciful if you remain hard in this life? When will you fulfill the commandment if you let the time when you are able to do it slip away in idleness? Remember the Psalmist saying, For in death there is none that remembereth Thee: in the grave who shall confess to Thee? For what fruit is there yet from the dead, or how shall one of those who have gone down into the pit remember God by fulfilling His Commandments? For God closed upon him, as it is written. Therefore the most wise Paul also instructed us, writing to certain people, While we have opportunity let us do good.¹⁰¹⁰

To some one Christ may seem out of sparing of the fragments to have bidden His disciples to gather them together. Yet (I think) every one will fitly imagine, that Christ would not endure to descend to such littleness: and why say I Christ? not even one of us would do so: for what would be supposed to be the remnant of five barley loaves? But the verse has a great economy, and makes the miracle evident to the hearers. For so great is the efficacy of God-befitting Authority in this matter, that not only was so great a multitude sated from five barley loaves and two little fishes, but twelve baskets full of fragments were gathered besides. Moreover the miracle repelled another (as is like) suspicion, and by the finding of the fragments confirmed the belief of there having been really and truly an abundance of food, and not rather the appearance of a vision deceiving both the eye of the feasters and of those who minister to them. But greater yet and more noteworthy, and of exceeding profit to us, is this: consider how by this miracle He makes us most zealous in our desire to exercise hospitality most gladly, wellnigh calling aloud to us by the things that were done, that the things of God shall not fail him that is ready to communicate, and rejoiceth in habit of neighbourly love, and readily fulfilleth what is written, Break thy bread to the hungry. For we find that the disciples at the beginning were hampered by reluctance about this, but seeing they were thus minded, the Saviour gave them, a rich gathering from the fragments: and teacheth us too thereby, that we, on expending a little for the glory of God, shall receive richer grace according to the saying of Christ, Good measure, pressed down and shaken together and running over, shall they give into your bosom. We must not be slothful therefore unto the communion of love to the brethren, but rather advance unto good resoluteness, and put as far as possible from us the cowardice and fear that dispose us to inhospitality and, confirmed in hope through faith in the power of God to multiply little things too, let us open our bowels to the needy, according to the appointment of the Law, for He says, Thou shalt open thy bowels wide unto thy needy brother within thee. For when wilt thou be found merciful, if thou remainest hard in this life? when wilt thou fulfil the commandment, if thou sufferest the time of being able to do it to slip by in idleness? Remember the Psalmist saying. For in death there is none that remembereth Thee: in the grave who shall confess to Thee? For what fruit is there yet of the dead, or how shall one of them that have gone down into the pit remember God by fulfilling His Commandments? For God closed upon him, as it is written. Therefore did the most wise Paul too instruct us, writing to certain, While we have opportunity let us do good.¹⁰¹⁰

We can draw some benefit from the literal account of these events. But since we are interpreting what was said in a spiritual sense—as we should, and not otherwise—and we said that the five barley loaves represented the book of Moses, and the two little fish represented the inspired writings of the holy Apostles, I think we should also recognize some mystical and spiritual meaning in the gathering of the fragments that fits with the flow of the story. The Savior commanded the crowds to sit down, and after blessing the food, He distributed the bread and fish through the ministry of the disciples. But when those who had eaten were miraculously filled, He commanded them to gather the fragments, and twelve baskets were filled—one, it seems, for each of the disciples, since there were that many. What should we understand from this except surely and truly this: that Christ is the leader of those who believe in Him, and He nourishes those who come to Him with divine and heavenly food—clearly the teachings of the Law and Prophets, and the Gospel and Apostles. But He does not appear to do all these things entirely by Himself; rather, the disciples minister to us the grace from above (for it is not they who speak, as it is written, but the Spirit of the Father who speaks through them). Yet the holy Apostles will not go unrewarded for their labor in this. For having distributed to us the spiritual food and ministered the good things of our Savior, they will receive the richest reward and obtain the fullest grace of generosity from God. For this and nothing else, I think, is the meaning of each disciple gathering together a basketful at Christ's command, after their labors and the service they gave to those who feasted. But there is no doubt that after them, what was signified symbolically will also apply to the rulers of the holy Churches.

And these things shall be said for profit from the narrative. But since we taking what has been said in a spiritual sense (for so we ought, and not otherwise) said that by the five barley loaves the book of Moses was hinted at, and by the two little fishes, the wise writings of the holy Apostles: in the gathering together of the fragments too, I suppose we ought to perceive some mystical and spiritual conception, agreeing with the order of the account. The Saviour then commanded the multitudes to sit down, and having blessed, He distributed the bread and the fishes, i. e., through the ministry of the disciples: but when they that had eaten were miraculously filled, He commands them to gather together the fragments, and twelve baskets are filled, one (it seems) for each of the disciples: for so many were they too. What then shall we understand from thence, save surely this, and truly, that Christ is the President of them that believe on Him, and nourishes them that come to Him with Divine and heavenly food? doctrines plainly of the Law and Prophets, Evangelic and Apostolic. But He does not altogether Himself appear as the Worker of these things, but the disciples minister to us the grace from above (for it is not they that speak, as it is written, but the Spirit of the Father which speaketh in them) yet not without reward to the holy Apostles shall be their labour therein. For they having dispensed to us the spiritual food, and ministered the good things of our Saviour, will receive richest recompense and obtain the fullest grace of bounty from God. For this and nothing else, I think, is the meaning of the gathering together of a basketful by each at the commandment of Christ, after their toils and the service expended upon the feasters. But there is no doubt, that after them the things typically signified will pass also to the rulers of the holy Churches.

They marvel at the sign who know how to approve what is fitting for God and regulate themselves by human reason rather than being diseased with the unreason fitting for beasts, as were the blasphemous Jews. These Jews, when they should have benefited from the public nature of the miracles performed, lost even the ability to judge correctly. They thought that Jesus should now be stoned because He so often appeared as a worker of miracles. Far superior to the foolishness of those men are these people who marvel, being reasonably convinced by this one great miracle that He was surely the one whose coming into the world as a Prophet was foretold. But notice how great a difference appears here between the people of Israel and those living outside Judaea. The Israelites, although they witnessed many things worthy of admiration, are not only hard-hearted and cruel, but also unjustly want to kill the one who was eager to save them, driving Him with their wild foolishness from their city and country. Meanwhile, those who lived away from Jerusalem, who represent the Gentile peoples, glorify Him based on one miracle alone and nobly decide that their understanding of Him should be accepted with unhesitating faith. From all these things, Israel was shown to be self-condemned and to have invited upon itself its final just rejection, and that it was fitting for the Gentiles to finally obtain their share of mercy from above and love through Christ.

They marvel at the sign who know how to approve things God-befitting, and regulate themselves by human reason rather than are diseased with unreason befitting the beasts, as were the blasphemous Jews, who, when they ought to have profited by the publicity of the things wrought, lost even the power of right judgment. For they deemed that Jesus ought now to be stoned also, because He so often appeared as a Worker of miracles. Superior then, and that in no small degree, to the folly of those men, are they who marvel, soberly persuaded by this one great miracle, that He it surely was Whose coming into the world as a Prophet was foretold. But observe, how great a difference hence appears, I mean, between the race of Israel, and those situate out of Judaea; for the one, although they were spectators of many things, and those not unworthy of admiration, are not only hard of heart and inhuman, but also desire unjustly to slay Him Who was zealous to save them, driving Him with their wild folly from their city and country: while they who dwelt away from Jerusalem, and hence signify the race of aliens, from one miracle alone glorify Him, and nobly determine that their conceptions of Him should be received with faith unhesitatingly. From all these things, was Israel shewn to be self-condemned and self-invited to her final just rejection, and that it was due to the Gentiles to obtain at length their share of mercy from above and love through Christ.

When Jesus therefore perceived that they would come and take Him by force to make Him a King, He departed again into the mountain Himself Alone.

15 When Jesus therefore perceived that they would come and take Him by force to make Him a King, He departed again into the mountain Himself Alone.

Those who were easily led by the great miracle to believe deserve the highest and most justified praise. They recognized that it was fitting to give Christ their very best and to offer Him their greatest honor. What else could their desire to choose Him as their King mean? But there's something else we should admire here: Christ becomes an example to us of despising glory, since He runs away from those who want to give Him proper honor and refuses a kingdom—that highest earthly prize. Though such a kingdom was truly no object of envy to Him, since He reigns with the Father over all things, He teaches those who look forward to the coming hope that worldly greatness means little to them, and that it is not good to accept honors in this life—that is, in the world—even when they offer themselves freely. This way they may rise up to honor from God. For it is truly unseemly for those who are pressing on toward Divine grace and thirsting for everlasting glory to want to shine in these things.

Most praiseworthy judgment would one give, and full rightly, to those who had been easily brought by the great miracle to believe, that it was indeed befitting that their very choicest should be Christ's, and their chiefest offered to Him as an honour. For what else but this does their desire to choose Him for their King signify to us? But among other things one may admire this too; for Christ is made an example to us of contempt of glory, in that He flees from those who desire to give Him due honour, and refuses a kingdom that highest earthly prize, although to Him it was in truth no object of envy, in that He with the Father reigneth over all things, yet giveth He to them too who look for the hope to come, to understand that little to them is worldly greatness, and that it is not good to accept honours in this life, that is, in the world, though they offer themselves, that they may mount up to honour from God. For unseemly is it in truth that they should wish to shine in these things, who are pressing on to the Divine grace, and thirsting for everlasting glory.

We must reject the love of glory, which is the sister and close companion of arrogance and not far removed from it. Let us avoid worldly honor in this present life as harmful, and instead pursue holy humility, yielding to one another, as blessed Paul also instructs us, saying, Have this mindset among yourselves that was also in Christ Jesus, who, being in the form of God, did not consider equality with God something to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men, and being found in appearance as a man, he humbled himself and became obedient to death, even death on a cross. Therefore God also highly exalted him and gave him the name that is above every name. Do you see how his voluntary humbling has a glorious completion, and his humility proves to be the root of many good things for us? For the Only-Begotten, being in the form of God the Father, humbled himself by becoming man for our sake. But even though he appeared in this life with flesh, he did not remain lowly, for he hastens back to his former dignity and to his God-befitting glory, even though he became man. We may suppose it will be the same way for us too. For when we bring ourselves down from the empty heights of this present life and seek lowly things, then we will surely receive in return the glory from above and ascend to being gods by grace, receiving, so to speak, a likeness to him who is truly and by physis Son, and be called children of God. And to say something relevant to the matter before us, let us refuse worldly preeminence—the mother of all honor—if it presents itself, provided we are mindful of heavenly things and live for things above rather than things on earth.¹¹¹¹

We must then eschew the love of glory, sister and neighbour of arrogance, and not far distant from its borders. And illustrious honour in this present life let us eschew us hurtful, let us rather seek for a holy lowliness, giving way to one another as the blessed Paul too ad-monisheth, saying, Be each among you so minded according to what was also in Christ Jesus; Who, being in the form of God, thought it not robbery to be Equal with God, but emptied Himself, taking servant's form, made in the likeness of men, and being found in fashion as a Man, He humbled Himself, made obedient unto death, even the death of the Cross: wherefore God also highly exalted Him and gave Him the Name which is above every Name. Seest thou how His voluntary abasement hath a glorious consummation, and His lowly-mindedness shews itself a root of many good things to us? For the Only-Begotten being in the Form of God the Father hath humbled Himself, being made Man for our sakes, but even though He appeared in this life with Flesh, yet He remained not lowly: for He hastes back to His ancient Dignity and to His God-befitting glory, even though He became Man: this same way may one suppose will it be as to us too. For when we bring ourselves down from the empty heights of the present life and seek low things, then shall we surely receive in return the glory from above, and mount up unto being gods by grace, receiving after likeness so to say to Him Who is truly and by Nature Son, the being called children of God. And that I may say something akin to the subject before us, let us refuse, if it offer itself, excellency upon earth, the mother of all honour, if we mind heavenly things, and live for things above rather than those on the earth.¹¹¹¹

But our discussion is not without spiritual meaning, so we will go over this again, summing up the full significance of what has happened and working through the account before us from the beginning. This way what we are about to say will become clear to us, especially since the blessed Evangelist has added—as if hinting at something necessary and not to be overlooked—that He withdrew into the mountain Himself Alone. Therefore, rejecting the cruelty of the Jews, Christ began to leave Jerusalem, which clearly means, "I have forsaken My House, I have left My heritage." When He had crossed the sea of Tiberias and was very far removed from their foolishness, He went up onto a mountain together with His disciples. We said this signified the way to Him that was, so to speak, impassable and impracticable for the Jews, and Christ's withdrawal from them in anger at His Passion for a time—that is, until the right moment—and that Christ would be revealed together with His disciples when He departed from Judaea and went to the Gentiles, transferring His grace to them. From the mountain He looked upon those who followed Him and also took thought for their food. And this again we said signified as a type the supervision from above that is given to the saints according to "The eyes of the Lord are upon the righteous," and that Christ is not without concern for those who fear Him. Next, many people were miraculously fed with the five loaves and two small fish. We determined that these ought to be understood as the writings of the saints, old and new, set before those who love Christ by the Apostles. Moreover, the company of disciples will receive from God the rich fruit of their ministry to us, and after them, the overseers of the holy churches of God, for the type was in the beginning given to all in them. Next, the spectators marveled at the miracles and planned to take Jesus by force to make Him king. Understanding this, He departed alone into the mountain, as it is written. For when Christ was marveled at by the Gentiles as Wonder-worker and God, when all acknowledged Him as their King and Lord, then He was received up Alone into Heaven, with no one at all following Him there. For He, the Firstfruits of the dead, has gone up Alone into the great and truer mountain, according to what the Psalmist said: "Who shall ascend into the hill of the Lord? Or who shall stand in His holy place? He that has clean hands and a pure heart." For such a person shall follow Christ and shall also go up into the spiritual mountain at the time of the Kingdom of Heaven. But He has withdrawn into the mountain—that is, has gone up into Heaven—not refusing to reign over those who believed in Him, but delaying the time of His more visible kingdom until His return to us from above, when He shall descend in the glory of the Father, no longer known to be truly and by Nature Lord through miracles as before, but confessed through God-befitting glory that He is undoubtedly King.¹²¹²

But our discourse is not devoid of spiritual thought, therefore we will repeat, summing up as it were the whole force of what has been done, and again going through from the beginning the account before us. For so will it become clear to us what is about to be said, specially as the blessed Evangelist hath added, as though hinting at something necessary and not to be rejected, that He withdrew into the mountain Himself Alone. Therefore rejecting the cruelty of the Jews, Christ began to depart from Jerusalem, which plainly is, I have forsaken Mine House, I have left Mine heritage. When He had crossed the sea of Tiberias, and was very far removed from their folly, He goes up into a mountain together with His disciples. This we said signified the impassable so to say and impracticable nature of the way to Him unto the Jews, and Christ's withdrawal from them in anger at His Passion, for a season, that is, the fit time, and that Christ will be manifest, together with His disciples, when He departs from Judaea, and goes unto the Gentiles, transferring His grace to them. From the mountain did He look on them that followed Him, and moreover take thought for their food. And this again we said signified as it were typically, the supervision from above which is due to the Saints according to, The eyes of the Lord are upon the righteous, and that Christ is not without thought for them that fear Him. Next much people were miraculously fed with the five loaves and two little fishes; of which we defined that they ought to be conceived to be the writings of the Saints old and new set by the Apostles before them that love Christ. Moreover, that the choir of the disciples will receive from God the rich fruit of their ministry to usward, and after them, the overseers of the holy churches of God: for the type was in the beginning to all in them. Next the spectators marvel at the miracles, and devise to take Jesus by force for a king. This He understanding, departs alone into the mountain, as it is written; for when Christ was marvelled at by the Gentiles, as Wonder-worker and God, when all enrolled Him their King and Lord, then was He received up Alone into Heaven, no one at all following Him thither. For He, the Firstfruits of the dead, hath gone up Alone into the great and truer mountain, according as is said by the Psalmist, Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that hath clean hands and a pure heart. For such an one shall follow Christ, and shall go up into the spiritual mountain also, at the time of the Kingdom of Heaven. But He hath withdrawn into the mountain, that is, hath gone up into Heaven, not refusing to reign over them that believed on Him, but delaying the time of His more manifest kingdom, until His return to us from above, when He shall descend in the glory of the Father, no longer by miracles, as before, known to be truly and by Nature Lord, but by God-befitting glory confessed that He is undoubtedly King.¹²¹²

Therefore (for I will say it again briefly, condensing this long discussion), when through His miracles He was believed and acknowledged to be God, after He departed from the Jewish people, everyone eagerly came forward to receive Him as their King, but He ascends into Heaven alone, reserving for its proper time the fuller revelation of His Kingdom.

Therefore (for I will say it again briefly, compressing the multitude of words), when by His miracles He was believed on and acknowledged to be God, having gone away from the Jewish people, then do all press forward to receive Him for their King, but He ascends into Heaven Alone, laying up for its fitting time the more open manifestation of His Kingdom.

The first sign having been miraculously accomplished, His flight and withdrawal are wisely found to be the root and occasion of another miracle, and the Wonderworker advances, as it is written, from strength to strength. For since He was being sought as King by those who were astonished at that great miracle, and was Himself refusing worldly honors according to the preceding account, it was entirely necessary that He should leave the place, indeed, leave their whole country. So in order that He might appear to have sailed away, and might somewhat reduce the intensity of those seeking Him, He orders the disciples to depart before Him, but He Himself stays behind, moving purposefully toward the next miracle. For it was His most earnest effort, through every occasion and act, to strengthen the Apostles' minds in their faith toward Him. For since they were to be teachers of the earth, and to shine forth as lights in the world, as Paul says, He necessarily led them to all things that would benefit them. For this was to show kindness not only to them, but also to those who would be led by them to the unerring understanding of Him.

The first sign having been miraculously accomplished, His flight and withdrawal are economically found to be the root again and occasion of another, and the Wonderworker proceeds, as it is written, from might to might. For since He was being sought as King by them who were astonished at that great miracle, and was Himself refusing worldly honours according to the preceding account; it was altogether necessary that He should depart from the place, yea, rather from their whole country. In order then that He might seem to have sailed away, and might relax somewhat the intensity of the seekers, He orders the disciples to depart before Him, but Himself stays, advancing opportunely unto the next miracle. For it was His most earnest endeavour, by every occasion and act, to confirm the mind of the Apostles in their faith to Himward. For since they were to be teachers of the earth, and to shine forth as lights in the world, as Paul saith, He necessarily led them to all things that would profit them. For this was to shew kindness not on them alone, but to those also who should be led by them unto the unerring apprehension of Him.

But why (someone might perhaps ask) is the power of Jesus to walk on the very sea introduced immediately after that miracle? Such a person will hear a very credible reason. When He wanted to feed the multitudes, Philip and Andrew assumed He would be unable to do so—one saying that no small sum of money would barely be enough for just a little food, the other pointing out that five loaves and two small fish were found with one of the boys, and that what was found was nothing for such a great crowd. From all their words, they thought He could do nothing outside the normal course of events. He needed to free Himself from such a limited understanding and bring the still weak minds of the apostles to learn that He does all things wondrously as He wills, unrestrained by the physis of things, with the necessary order of things not hampering Him in the least. So He places under His feet the fluid physis of the waters, even though it is not accustomed to lie beneath human bodies, for all things were possible to Him as God. When evening had now come and the time reduced the watchfulness of those seeking Him, the group of holy disciples went down to the sea and began to sail away immediately, obeying in all things their God and Teacher, and doing so without delay.

But why (will some one perchance say) after that miracle, is the Power of Jesus to walk on the very sea immediately introduced? Such an one shall hear a very credible cause. For when He desired to feed the multitudes, Philip and Andrew supposed that He would be powerless thereto, the one saying that no small sum of money would barely suffice them for just a little enjoyment, the other telling that five loaves and two small fishes were found with one of the lads, nay that what was found was nothing to so great a multitude; and from all (so to speak) their words, they thought that He could do nothing out of the due course of our affairs:—-needs, in order that He might free Himself from so petty a conception, and might bring the still feeble mind of the Apostles to learn, that He doth all things wondrously which He willeth, unrestrained by the nature of things, the necessary order of things not hampering Him in the least, does He place under His Feet the humid nature of the waters, albeit unpractised to lie under the bodies of men, for all things were possible, as to God. Evening then being now come, and the time abating the vigilance of those who were seeking for Him, the choir of the holy disciples goes down to the sea, and began to sail away immediately, obeying in all things their God and Teacher, and that without delay.

Many things at once are being profitably arranged, and the circumstances drive the disciples to search more eagerly for the Savior. The deep darkness of the night troubles them, hanging like smoke over the violent waves, and takes away all knowledge of where they should steer. The fierce winds also trouble them greatly, rushing over the waves with a roaring sound and raising the billows to unusual heights. And though all these things were happening, Jesus had not yet come to them. This was their greatest danger, and Christ's absence from those in the boat was increasing their fear.

Many things at once are being profitably contrived, and the circumstances drive the disciples to a more zealous search after the Saviour. For the deep darkness of the night troubles them, hovering like smoke upon the raving waves, and takes from them all knowledge of whither at length to steer. Moreover the fierceness of winds troubles them not a little, riding on the waves with a rushing noise, and raising the billows to unwonted height. Yea, and though these things had taken place, Jesus (it says) was not yet come to them: for herein was their special danger, and the absence of Christ from the voyagers was working increase of their fear.

They must indeed be storm-tossed, those who are not with Jesus but are cut off, or seem to be absent from Him through their departure from His holy laws, and are separated because of sin from the One who is able to save. So if it is burdensome to be in spiritual darkness, if it is grievous to be swallowed up in the bitter sea of pleasures, let us receive Jesus, for this will deliver us from dangers and from death in sin. The pattern of what has been said will be seen in what actually happened. He will therefore certainly come to His disciples.

They therefore must needs be tempest-tost, who are not with Jesus, but are cut off, or seem to be absent from Him through their departure from His holy laws, and severed because of sin from Him Who is able to save. If then it be heavy to be in spiritual darkness, if grievous to be swallowed up in the bitter sea of pleasures, let us receive Jesus: for this will deliver us from dangers, and from death in sin. The figure of what has been said will be seen in what happened, He will therefore surely come to His disciples.

When they had rowed about twenty-five or thirty furlongs, they saw Jesus walking on the sea and coming near the ship, and they were afraid. But He said to them, "It is I, do not be afraid."

19, 20 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea and drawing nigh unto the ship; and they were afraid. But He saith unto them, It is I, be not afraid.

When they are separated from land by a great distance, and it seems they will by no means be saved from their trouble (for they are now in the middle of the sea), then Christ, for whom they have long yearned, appears to them. For He could give the most welcome salvation to those in danger when fear has already cut off all hope of life. But He appears to them miraculously (for this was arranged for their greater benefit), and they are astonished as they see Jesus passing through the middle of the sea and upon the waters themselves, and the miracle adds to their fear. But Christ immediately relieves them from their distress, saying, "I am, be not afraid." For all anxiety must necessarily be removed, and they must be clearly superior to all danger, when Christ is now present with them. We shall see from this again that we ought to have a courageous and manly spirit in temptations, and intense endurance that comes from hope in Christ, confirmed in good confidence that we will surely be saved, even though many fears of temptation pour around us.

When they are separated by great interval from the land, and it was like that they in their trouble would no way be saved (for they were now in the midst of the sea) then Christ thrice longed for appears to them. For thus could He give most welcome salvation to those in danger, when fear had already cut off all hope of life. But He appears to them miraculously (for so was it ordered to their greater profit) and they are astonished beholding Jesus going through the midst of the sea and upon the very waters, and make the miracle an addition to their fear. But Christ immediately relieves them from their misfortunes, saying, I am, be not afraid. For need, need must all disquiet be away, and they be openly superior to all danger, to whom Christ is now present. We shall see then by this again, that we ought to have a spirit courageous and manly in temptations, and endurance intense from hope in Christ, confirmed unto good confidence in our being surely saved, even though many be the fears of temptation that pour around us.

Notice that Christ does not appear to those in the boat immediately when they set sail, nor at the beginning of their dangers, but when they are many furlongs away from the land. For the grace of the One who saves does not visit us when the condition that troubles us first begins, but when the fear is at its height, and the danger now shows itself to be great, and we find ourselves, so to speak, in the midst of the waves of afflictions. Then Christ appears unexpectedly, puts away our fear, and frees us from all danger, changing the dreadful things into joy by His ineffable power, like bringing a calm.

For observe that Christ does not appear to those in the boat immediately on their setting sail, nor at the commencement of their dangers, but when they are many furlongs off from the land. For not when the condition which harasses us first begins, does the grace of Him who saves visit us, but when the fear is at its height, and the danger now shews itself mighty, and we are found, so to say, in the midst of the waves of afflictions: then unlooked for does Christ appear, and puts away our fear, and will free us from all danger, by His Ineffable Power changing the dread things into joy, as it were a calm.

The Lord not only delivers the travelers from dangers by appearing to them in a miraculous way, but also frees them from hard work and effort by using His divine power to move the ship to the opposite shore. They had expected that by continuing to row, they would barely manage to reach their destination, but He saves them from this labor, showing Himself to them in a very short time as someone who performs many miracles, which strengthens their faith completely. When Christ appears and shines His light on us, we will succeed easily even beyond our expectations, and we who are in danger when we don't have Him will no longer need to struggle to accomplish what is good for us when He is present. Therefore, Christ is our rescue from all danger and the one who brings about results beyond our hopes for those who welcome Him.

The Lord not only releases the voyagers from dangers, wondrously shining on them, but also frees them both from toil and sweat, by His God-befitting Power thrusting forward the ship on to the opposite shore. For they were expecting that by rowing on still, they should with difficulty be able to reach the end, but He releases them from these their toils, revealing Himself to them in a very little time the Worker of many miracles to their full assurance. When then Christ appears and beams upon us, we shall without any labour succeed even against our hope, and we who are in danger through not having Him, shall have no more need of toil to be able to accomplish what is profitable for us, when He is present. Christ then is our deliverance from all danger, and the accomplishment of achievements beyond hope to them that receive Him.

But since we have discussed every part of the subject individually, come and let us join the meaning of this with the connection of the preceding parts and work out the spiritual interpretation. We said then that Jesus ascended into Heaven as into a mountain, that is to say, being received up after His resurrection from the dead. But when this has taken place, then His disciples alone and by themselves, a type of ecclesiastical teachers in succession throughout all time, swim through the billows of this present life as a kind of sea, meeting with varied and great temptations, and enduring no small dangers of teaching at the hands of those who oppose the faith and war against the Gospel preaching. But they shall be freed both from their fear and every danger, and shall rest from their toils and misery, when Christ shall appear to them hereafter too in God-befitting Power, and having the whole world under His feet. For this I believe His walking on the sea signifies, since the sea is often taken as a type of the world by Divine Scripture, as it is said in the Psalms, This great and wide sea, there are things creeping innumerable, both small and great beasts. When Christ then comes in the glory of His Father, as it is written, then shall the ship of the holy Apostles, that is, the Church, and they that sail in it, that is, they who through faith and love toward God are above the things of the world, without delay and without all toil, gain the land where they were going. For it was their aim to reach the Kingdom of Heaven, as to a fair haven. And the Savior confirms this understanding of all that has been said, in that he says to His disciples at one time, A little while and you shall no more see Me, and again a little while and you shall see Me, and at another time again, You shall have tribulation in the world, but be of good cheer, I have overcome the world. But in the night the Lord comes down from the mountain and visits His disciples who are watching, and they look on Him coming, not without fear (for they tremble), so that something needful for our understanding may in this too be made known to us. For He shall descend from Heaven, as in the night, while the world is still sleeping and slumbering in much sin. Therefore to us too He says, Watch therefore, for you know not what hour your Lord will come. The parable too of the Virgins will no less teach us this. For He says that five were wise, five foolish, but while the Bridegroom delayed, they all slumbered and slept, and at midnight there was a cry made, Behold, the Bridegroom comes, go out to meet Him. Do you see how at midnight the Bridegroom is announced to us? And what the cry is, and the mode of the meeting, the Divine Paul will make known, saying at one time, For the Lord Himself shall descend from heaven with a summons, with voice of archangel, with the trump of God, and at another time of the saints who are raised up, We who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall we ever be with the Lord. But the disciples being struck with fear, although they saw Him coming and were found in toil and watching, signifies that the Judge will come terrible to all, and that the righteous man will surely tremble within himself, proven as by fire, although ever foreseeing Him Who was to come and not shrinking from toils in virtue, nourished in vigilance and good watching alike. But the Lord does not enter into the ship with His disciples, as though He were going to sail with them, but rather moves the ship on to the land. For Christ will not appear working together any more with those who honor Him for their achievement of virtue, but to give to them that have already achieved their looked-for end.

But since we have discoursed on every portion of the subject singly, come and let us, joining the meaning hereof with the connexion of the preceding portions, work out the spiritual interpretation. We said then that Jesus ascended into Heaven as into a mountain, that is to say, being received up, after His resurrection from the dead. But when this has taken place, then His disciples alone and by themselves, a type of Ecclesiastical teachers in succession throughout all time, swim through the billows of this present life as a kind of sea, meeting with varied and great temptations, and enduring no contemptible dangers of teaching at the hands of those who oppose the faith and war against the Gospel preaching: but they shall be freed both from their fear and every danger, and shall rest from their toils and misery, when Christ shall appear to them hereafter too in God-befitting Power, and having the whole world under His Feet. For this I deem His walking on the sea signifies, since the sea is often taken as a type of the world by Divine Scripture, as it is said in the Psalms, This great and wide sea, there are things creeping innumerable, both small and great beasts. When Christ then cometh in the glory of His Father, as it is written, then shall the ship of the holy Apostles, that is, the Church, and they that sail therein, i. e., they who through faith and love toward God are above the things of the world, without delay and without all toil, gain the land, whither they were going. For it was their aim to attain unto the Kingdom of Heaven, as to a fair haven. And the Saviour confirms this understanding of all that has been said, in that he says to His Disciples at one time, A little while and ye shall no more see Me, and again a little while and ye shall see Me, at another again, Tribulation shall ye have in the world, but be of good cheer, I have overcome the world. But in the night the Lord cometh down from the mountain and visiteth His disciples who are watching, and they look on Him coming, not without fear (for they tremble) that something needful for our understanding may in this too be made known unto us. For He shall descend from Heaven, as in the night, the world yet sleeping and slumbering in much sin. Therefore to us too doth He say, Watch therefore, for ye know not what hour your Lord doth come. The parable too of the Virgins will no less teach us this. For He says that five were wise, five foolish: but while the Bridegroom tarried, they all slumbered and slept: and at midnight there was a cry made, Behold, the Bridegroom cometh, go ye out to meet Him. Seest thou how at midnight the Bridegroom is announced to us? And what the cry is, and the mode of the meeting, the Divine Paul will make known, saying at one time, For the Lord Himself shall descend from heaven with a summons, with voice of archangel, with the trump of God, at another of the saints who are raised up, WE which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall we ever be with the Lord. But the disciples being smitten with fear, albeit they saw Him coming, and were found in toil and watching, signifies that the Judge will come terrible to all, and that the righteous man will surely quake within himself, proven as by fire, albeit ever foreseeing Him Who was to come, and not shrinking from toils in virtue, nourished in vigilance alike and good watching. But the Lord doth not enter into the ship with His disciples, as though He were going to sail with them, but rather moveth the ship on to the land. For Christ will not appear co-working any more with those who honour Him, unto their achievement of virtue, but to give to them that have already achieved their looked-for end.

The next day, when the people who were standing on the other side of the sea saw that there had been no other boat there except the one that His disciples had gotten into, and that Jesus had not gone with His disciples into the boat, but that His disciples had left alone, however other boats from Tiberias had come near the place where they had eaten bread after the Lord had given thanks.

22, 23 The morrow, when the people which stood on the other side of the sea saw that there was none other boat there save that one whereinto His disciples were entered, and that Jesus went not with His disciples into the boat, yet that His disciples had gone away, howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks.

The miracle does not go unnoticed—I mean Jesus walking on the sea itself—even though it happened at night in the darkness and was carried out in secret. But the crowd of people who were in the habit of following Him realized, confirmed (as seems likely) by keeping careful watch, that He had neither sailed with His disciples nor crossed in any other boat. For only the apostles' boat was there, which they took and departed in ahead of Him. So nothing good remains hidden, even when it is done in secret by anyone, and here we see that this saying is true: "Nothing is secret that will not be made known, nor hidden that will not be revealed and come to light." I say, then, that anyone who desires to follow in Christ's footsteps and, as far as humanly possible, to be shaped according to His pattern, should not be eager to live in great boasting, nor when practicing virtue should he be carried away in pursuit of praise, nor if he takes on an extraordinary and extremely disciplined life should he desire to glory excessively in it. Instead, he should desire to be seen only by the Eyes of God, who reveals hidden things and brings what is done in secret into the clearest understanding.

The miracle does not escape notice, I mean Jesus walking on. the very sea, although it took place by night and in the dark, and was ordered in secret. But the crowd of those who were wont to follow Him perceives, assured (as is probable) by much watching, that He had neither sailed with His disciples, nor had crossed in any other ship. For there was there the Apostles' ship alone, which they took and went away before Him. Nought then is hidden of what is good even though it be performed in secret by any, and here we see that that is true, Nothing is secret that shall not be made manifest, neither hid that shall not be known and come abroad. I say then that he who desireth to track the footsteps of Christ, and, as far as man can, to be moulded after His Pattern, ought not to be eager to live in much boasting, nor when he practises virtue to be led away in pursuit of praise, nor if he enter upon an extraordinary and exceeding disciplined life, should he desire to glory immoderately thereat, but should desire to be seen alone by the Eyes of the Deity, Who revealeth hidden things, and that which is performed in secret bringeth He into clearest apprehension.

These men follow Him, perhaps marveling at His miracles, yet not receiving any profit from them toward the duty of faith, but as though they were repaying the Wonder-worker simply by giving Him a not unwelcome praise. For this is a terrible disease of a mind and soul that is never accustomed to be led to choose what is profitable for it. The reason this was so with them was that they delighted only in the pleasures of the flesh, and eagerly grasped at the lowest temporal food, rather than pursuing spiritual goods and trying to gain what would sustain them to eternal life. You will learn this clearly from what follows as well.

These men follow Him, marvelling perchance at His miracles, yet not receiving any profit from them unto the duty of faith, but as though they were making some return to the Wonder-worker by merely bestowing on Him a not undesired praise. For this is a dreary disease of a mind and soul which is never accustomed to be led to the choice of what is profitable for her. The reason why this was so with them was, that they delighted solely in the pleasures of the flesh, and jumped eagerly at the meanest temporal food, rather than hasten after spiritual goods, and endeavour to gain what would support them to life eternal. This you will learn clearly by what follows too.

Their speech has the form of those who love Him and pretends to be sweet, but is shown to be extremely foolish and childish. When they met such a great teacher, they should not have spoken pointlessly and made no effort to learn anything. What was the point of being eager to ask Him when He came there? What good would they likely gain from knowing this? We must seek wisdom from the wise, and let thoughtful silence be preferred to undisciplined words. For the disciple of Christ commands that our speech be seasoned with salt, and another wise person urges us toward this, saying, My son, if you have a word of understanding, answer, but if not, put your hand over your mouth. And we shall know from another how evil it is to be condemned for an undisciplined tongue, for he says, If any man among you seems to be religious, and does not control his tongue but deceives his own heart, this man's religion is worthless.

Their speech takes the form of being that of those who love Him and feigns sweetness, but is convicted of being exceeding senseless and childish. For they ought not on meeting with so great a teacher, to have talked to no purpose, and taken no pains to learn anything. For what was the need of being eager to ask Him, when He came there? what good would they be likely to get from knowing? We must then seek wisdom from the wise, and let a prudent silence be preferred to undisciplined words. For the disciple of Christ bids that our speech be seasoned with salt: and another of the wise exhorts us to this, saying, My son, if thou hast a word of understanding, answer, if not, lay thy hand upon thy mouth. And how evil it is to be condemned for an undisciplined tongue, we shall know from another: for he says, If any man among you seem to be religious, and bridleth not his tongue but deceiveth his own heart, this man's religion is vain.

We'll make a common observation, though one that's rarely applied. Great teachers are often quite angry when people ask them about pointless and useless matters. And we find that they react this way not out of pride, but rather from frustration at the foolishness of those asking the questions. I think this could rightly be said about us and people like us, but the Savior gives a strong rebuke to those who questioned Him, because they spoke without understanding and unwisely asked questions—not because it was their responsibility to search for the things that would make them honest and good, but because they followed Him for physical reward, and a very lowly one at that. For what is less valuable than daily food, and not even fancy food? We must therefore practice devotion toward Christ and love for Him, not so that we may obtain any physical goods, but so that we may gain the salvation that comes through Him. And let's not speak flattering words to Him, as these people do when they say "Rabbi," or use smooth speech as a way to gain profit and gather endless wealth. Truly, anyone who tries such things will discover that he encounters Christ who sharply convicts him and reveals his hidden wickedness.

We will say something common, yet worn by little use. Great teachers are often wont to be not slightly angry, when they are questioned about vain and useless matters. And we shall find them so, not out of haughtiness, but rather from annoyance at the folly of the questioners. Of us therefore and those like us I think that this is not unrightly said: but the Saviour inflicts a warm rebuke upon those who made those enquiries, for speaking uninstructedly, and unwisely enquiring not because it was their duty to seek out the things whereby they might become honest and good, but because they followed Him for carnal reward and that a most mean one. For what is less than daily food, and that not sumptuous? We must then practise piety towards Christ and Love of Him, not that we may obtain ought of carnal goods but that we may gain the salvation that is through Him; and let us not say good words to Him, as these say Rabbi, nor devise fair-speaking as a foundation of gain and boundless ingathering of riches. Truly he that attempts such things, will not be ignorant that he shall encounter Christ Who keenly convicteth him, and revealeth his hidden wickedness.

We should also admire the divine plan at work here. For when He saw that they were caught up in the disease mentioned earlier, as a skilled physician and master of His art, He created a twofold medicine for them, combining a helpful rebuke with a glorious miracle. We find the miracle in His knowing their thoughts; and in the fact that the Wonder-worker does not tell them what they sought to know out of mere curiosity rather than piety, you see the rebuke. The benefit is twofold. For in knowing perfectly their schemes and perceiving them accurately, He shows that they are foolish to think they can escape God's sight while they pile up wickedness in their hearts and practice sweet words with their tongues. But this is the act of One who persuades them to abandon this disease and to stop committing no small sin. For anyone who has this conception of God is outrageous and lawless. By effectively convicting them of sinning, He restrains the future course of evil to some extent. For what has no obstacle creeps on and spreads; but when caught in the act, it is practically ashamed and contracts into itself like a rope. Therefore the Lord benefits them by rebuking them as well, and through the very things by which one might think He strikes them, by these same things He is shown to be their Benefactor. We must therefore maintain that even if some people flatter or use mild words to win over the rulers of the Churches, yet are not sound concerning the faith, it is not right that these rulers should be swayed by their flattery or, as payment for their applause, give those who need correction silence regarding their faults. Rather, we ought to rebuke them boldly and persuade them to change for the better, or at least by doing so benefit others, according to what Paul said: "Them that sin rebuke before all, that the rest also may fear."

It is meet again to admire also the economy herein. For when He saw that they were enveloped with the afore-mentioned disease, as a Physician skilful and master of his art, He devised a twofold medicine for them, entwining the helpful reproof with most glorious miracle. The miracle then we shall find in His knowing their thoughts; and in the Wonder-worker not telling them what they sought not out of piety to know, you will behold the reproof. And the advantage is twofold. For in that He knows perfectly their devices and has accurate perception thereof, He shews that they are without understanding, in that they think to escape the Divine Eye, while they heap up wickedness in their heart, and practise sweet words with their tongue. But this is the part of One Who persuades them to leave off this their disease, and to cease from no slight sin. For outrageous is he and lawless, who hath this conception of God. In usefully convicting them of sinning, He restrains in some sort the future course of evil. For that which has no hindrance, creeps on and extends itself; but when caught in the fact, it is well-nigh ashamed, and like a rope contracts into itself. Therefore the Lord profiteth them by reproving also, and by those things whereby one thinks that He smites, by these very things He is seen to be their Benefactor. We must then hold that even though some flatter or with mild words wheedle the rulers of the Churches, yet are not sound concerning the faith, it is not meet that they should be carried away by their fawnings nor by way of payment for their applause lend in turn to them who need correcting, silence in regard to their faults: but we ought rather boldly to rebuke them, and to persuade them to change for the better, or at least hereby if so be to profit others, according to that spoken by Paul, Them that sin rebuke before all, that the rest also may fear.

We have now addressed the subjects separately, but I ought to show that they are connected and necessarily follow from what we considered before. We said that our Savior's descent from the mountain symbolized His second and future Coming to us from Heaven, and we added in summary that He appeared to His disciples while they were watching yet laboring, freed them from their fear, and brought the ship immediately to land. We have already explained what this portrays to us as a type. But now observe that after Jesus came down from the mountain, certain people followed Him and eventually came to Him. They came on the following day, with the Evangelist having carefully added this detail as well. When they met Him, they tried to flatter Him with pleasant words, but Christ rebuked them, bringing upon them a sharp and severe reproof, so that we might understand this also: after the Coming of our Lord to us from Heaven, the search for good things will be utterly vain and useless to people, nor will the desire to follow Him find any suitable opportunity. Yes, even if certain people approach Him, thinking to appease Him with the smoothest words, they will encounter the Judge no longer mild and gentle, but reproving and punishing. You will see the flattery of those who are rebuked, and the reproof itself in the Savior's words, when He says, "Many will say to Me in that Day"—that is, the Day of Judgment—"Lord, Lord, did we not cast out devils in Your Name?" But He says, "Then I will declare to them, 'Truly I say to you, I never knew you.'" For you did not seek Me purely, He says, nor did you love to excel in holiness, for by that I would have known you, but since you practiced piety only in appearance and in mere pretense for the sake of profit, I justly confess that I have not known you. What is "Lord, Lord" in that passage is "Rabbi" here. Therefore, for anyone to whom punishment is a bitter thing, let him not fall into laziness nor be deeply diseased in transgression, relying on the goodness of God, but let him prepare his works for his departure, as it is written, and make himself fit in the field—that is, while he is in the world. For the Savior explained that the field is the world. Let him prepare to show holiness and righteousness before the Divine Judgment Seat. For he will not behold an unseasonably merciful Judge, nor one who yields to pleas for mercy, in Him Whom he ought to have obeyed without delay when He was calling him to salvation, while the time of mercy was granting him both to beg forgiveness for his past transgressions and to seek loving-kindness from God Who saves.¹³¹³

This then for the subjects separately: but that they are in connexion, and of necessity follow those before considered, I think I ought to shew. We said then that our Saviour's coming down from the mountain typified His second and future Coming to us from Heaven, and we added as in summary, that He appeared to His disciples while they were watching, and yet toiling, and released them from their fear, and brought the ship at once to land. And what is hence pourtrayed to us, as in a type, we have there declared. But now observe, that after Jesus had come down from the mountain, certain miss following Him, and come to Him at last. For they come on the day following, the Evangelist having not without care added this also. Then on meeting with Him, they endeavour to wheedle Him with good words: but Christ chides them, bringing upon them hot and keen reproof, that we might consider this again, that after the Coming of our Lord to us from Heaven, most vain and profitless unto men is the search after good things, nor will the desire to follow Him find any fitting season. Yea even though certain approach Him, thinking to appease Him with smoothest words, they shall meet the Judge no longer mild and gentle, but reproving and avenging. For thou wilt see the flattery of them that are reproved, and the reproof itself in the words of the Saviour, when He saith, Many will say to Me in that Day, to wit, the Day of Judgment, Lord, Lord, did we not in Thy Name cast out devils? But says He, Then will I profess unto them, Verily I say unto you, I never knew you. For ye sought Me not purely (saith He) nor loved to excel in holiness, for thereby would I have known you, but since ye practised piety in semblance only and in mere imaginaries for the purpose of gain, justly do I confess that I have not known you. What then in that passage is Lord, Lord, here is Rabbi. To whomsoever therefore punishment is a bitter thing, let him not fall into inertness nor be manifoldly infirm in transgression, looking to the goodness of God, but let him prepare his works for his going forth, as it is written, and make it fit for himself in the field, i. e., while he is in the world. For the Saviour interpreted that the field is the world. Let him prepare to shew holiness and righteousness before the Divine Judgment Seat. For he will behold no unseasonably clement Judge, nor yet yielding to entreaties for mercy, in Him Whom he ought without delay to have obeyed when He was calling him to salvation, while the time of mercy was granting to him both to beg for forgiveness for his already past transgressions, and to seek for loving-kindness from God Who saves.¹³¹³

Paul teaches us something like this when he expands his teaching in a universal and more general way, saying, "He that sows to his flesh shall of the flesh reap corruption, but he that sows to the Spirit shall of the Spirit reap life everlasting." For he says that those who sow to the flesh are those who give free rein to the pleasures of the flesh and rush full speed toward whatever they want, not distinguishing at all between what is profitable for them and what is harmful and injurious, and not at all accustomed to approve what seems good to the Lawgiver, but who are carelessly carried away toward that alone which is pleasant and agreeable, and who prefer nothing to things that are seen. Again, he affirms that those who sow to the Spirit are those who devote the entire focus of their mind to those things in which the Holy Spirit wants us to excel, using such intense concentration on cultivating good things that if the voice of nature, which must not be ignored, did not compel them to provide necessary food for the flesh, they would not endure to descend even to this. I think, then, that we ought to take no thought whatever for the flesh to satisfy its lusts, but rather we should apply ourselves to what is most necessary, and be eager to practice those things which bring us to the everlasting and Divine Life. For admiring the delights of the body and considering nothing better than excessive food for the belly is truly brutish and related to the most extreme folly. But to apply ourselves to good things, and earnestly strive to excel in virtues, and to be subject to the laws of the Spirit, and with complete readiness to seek after the things of God, which are able to sustain us unto salvation—I will grant that this truly befits one who knows his own nature and is not ignorant that he has been made a rational creature after the Image of Him who created him. Therefore, as the Savior says somewhere, "Take no thought, what shall we eat? or, what shall we drink? or, what shall we wear?" but considering that the soul is more than food, and the body than clothing, let us think about how the more precious part of us may do well.

Something of this sort doth Paul teach us expanding the discourse universally and more generally, saying, He that soweth to his flesh shall of the flesh reap corruption, but he that soiveth to the Spirit shall of the Spirit reap life everlasting. For he says that they sow to the flesh who giving as it were full rein to the pleasures of the flesh, advance at full speed to whatever they will, by no means distinguishing what is profitable for them from what is hurtful and injurious, nor in any way accustomed to approve what seems good unto the Law-giver, but heedlessly hurried off to that alone which is pleasant and agreeable, and preferring nothing to things seen. Again he affirms that they sow to the Spirit, who expend the whole aim of their mind on those things wherein the Holy Ghost willeth us to excel, employing a mind so intense toward the cultivation of good things, that, did not voice of nature not to be disregarded constrain them to minister needful food to the flesh, they would not endure to descend even to this. I think then that we ought to take no forethought whatever for the flesh for the lusts thereof, but rather to apply ourselves to what is most needful, and to be zealous in practising those things, which bring us to the everlasting and Divine Life. For admiration for the delights of the body, and the esteeming nothing better than the superfluities of the belly, is truly brutish and akin to the extremest folly. But to apply ourselves to good things, and earnestly to strive to excel in virtues, and to be subject to the laws of the Spirit, and with all readiness to seek after the things of God, which are able to support us unto salvation:—-I will grant that this truly beseemeth him who knoweth his own nature, and is not ignorant that he hath been made a reasonable creature after the Image of Him that created him. Therefore as the Saviour somewhere saith, Take we no thought, what shall we eat? or, what shall we drink? or, wherewithal shall we be clothed? but considering that the soul is more than meat, and the body than raiment, let us take thought how the more precious part of us may do well.

Even if the body does well and grows fat from a constant stream of pleasures, it will not benefit the wretched soul. On the contrary, it will cause the soul great harm. For the soul will go to the everlasting fire, since those who have done no good must necessarily be punished for it. But if the body has been restrained by proper reason and brought under the law of the Spirit, both body and soul must certainly be saved together. It is therefore completely absurd that we should take such care for the flesh, which lasts only for a time and will soon perish, that we think it should lack nothing it desires, while we care for the soul only as an afterthought or as if it were worthless. Yet I think we ought to devote ourselves all the more to caring for the soul, since it is more valuable than the body. For by truly preferring what is superior in the comparison to what is inferior, and by casting a just vote in this matter, we will become holy and wise judges, and will not award the prize of right reasoning to anyone else but will place it on our own heads. Let us then, as the Saviour says, labor not for the food which perishes, which when it has passed into the stomach and deceived the mind with the slightest pleasure for only a very short time, goes out into the sewer and is expelled from the body. But the spiritual food which strengthens the heart keeps a person for everlasting life, which Christ also promises to give us, saying, which the Son of Man shall give to you. In this he joins together the human with the Divine and connects the whole mystery of the economy with the Flesh in its proper order. But I think he is hinting at the Mystic and more Spiritual Food, by which we live in Him, sanctified in body and soul. But we will see Him speaking more plainly about this later. This discussion must be reserved for its proper time and place.

For though the body do well, and be fat with succession of delights, it will not profit the miserable soul; but on the contrary, will work it much harm. For it will depart into the everlasting fire, since they who have wrought no good, must needs undergo punishment for it: but if the body have been bridled with due reason, and brought under the law of the Spirit, both must surely be saved together. It is then most absurd, that for the flesh we should so take thought, which is but for a time and even now shall perish, as to think that it ought not to lack any one thing which it loves: and to take care for the soul, by way of appendix, or as though it were nothing worth; albeit I think we ought to apply ourselves so much the rather to cares for the soul, as it is of more value than the body. For so of a truth preferring what surpasses in the comparison to what is inferior, and giving a just vote in this matter, we shall become holy and wise jurors, and not bestow upon any other the palm of right reasoning, but rather shall put it upon our own heads. Let us then, as the Saviour saith, labour not for the meat which perisheth, which when it hath passed into the belly, and for a very little while deluded the mind with pettiest pleasure, goeth out into the draught, and is conveyed forth again from the belly. But the spiritual food which strengthened the heart, keepeth the man unto life everlasting, which also Christ promiseth to give us, saying, Which the Son of Man shall give unto you; at once knitting the human with that which is Divine, and connecting the whole mystery of the economy with Flesh in its order. But He hints, I suppose, at the Mystic and more Spiritual Food, whereby we live in Him, sanctified in body and soul. But we shall see Him speaking more openly of this hereafter. The discourse then must be kept for its fit time and place.

which the Son of Man will give to you, for the Father, God, has sealed Him.

which the Son of Man shall give unto you: for Him the Father sealed, God.

As God, He was well aware of the accusations that would come from Jewish foolishness, and He knew the reasons why they were often foolishly angry. He knew they would argue among themselves, looking only at the flesh and not recognizing God the Word within it: "Who is this person claiming God-befitting words? For who can give people food that preserves them for everlasting life? Such a thing is completely foreign to human nature and belongs to Him alone who is God over all." Therefore the Savior defends Himself in advance and uses timely arguments to expose the shame of their expected shameless talk. He says that the Son of Man will give them the food that nourishes them for everlasting life, and immediately declares that He is sealed by the Father. "Sealed" here means either anointed (for whoever is anointed is sealed), or it shows that He has been formed by nature according to the Father. It is as if He said: I am not unable to give you food that endures and brings you to everlasting life and delight. For though I appear as one of you—that is, a man with flesh—yet I was anointed and sealed by God the Father as an exact likeness of Him. For you will see that He is in Me, and I in turn am in Him naturally, even though for your sake I was born as a man from a woman, according to the ineffable order of the economy. For I can do all things with God-befitting authority and do not fall short in any way of the power inherent in My Father. And though God the Father gives you the spiritual food that preserves you for everlasting life, it is clear that the Son will also give it, even though made in flesh, since He is His exact image. The likeness in everything is understood not according to the features of flesh, nor anything conceived in bodily form, but in God-befitting glory and equal power and royal authority. But we must note again that when He says the Son of Man will give the God-befitting things and that He has been sealed as the image of God the Father, He does not tolerate the division of those who separate the temple from the Virgin from the true Sonship, but defines Himself and wants to be understood as One. For Christ over us is truly One, wearing as royal purple His own robe—I mean His human body, or His temple consisting of soul and body—since Christ is also One from both.

He was not ignorant, as God, of the charges that would result from Jewish folly, nor of the reasons why they were often foolishly enraged. He knew that they would reason in themselves, looking to the flesh alone, and not conceiving of God the Word therein, Who is This That seizeth upon God-befitting words? for who can give unto men food that keepeth them unto everlasting life? for wholly foreign to man's nature is such a thing, and it beseemeth Him Alone Who is God over all. The Saviour therefore defends Himself beforehand, and by seasonable arguments, shames their looked-for shameless talk. For He says that the Son of Man will give them the food which nourisheth them unto everlasting life, and immediately affirmed that He is sealed by the Father. Sealed again is either put for anointed (for he who is anointed is sealed), or as shewing that He has been by Nature formed unto the Father. Just as if He had said, I am not unable to give you food which endureth and bringeth up unto everlasting life and delight. For though I seem as one of you, that is Man with flesh, yet was I anointed and sealed by God the Father unto an exact Likeness with Him. For ye shall see (He saith) that He is in Me, and I again in Him Naturally, even though for your sakes I was born Man of a woman, according to the Ineffable order of the economy. For I can do all things in God-befitting Authority and do not in any way come short of the Might inherent in My Father. And though God the Father giveth you the Spiritual Food, which preserveth unto everlasting life, it is clear that the Son too will give it, even though made in Flesh, since He is His Exact Image; the Likeness in every thing being conceived, not after the lineaments of flesh, nor yet ought conceived of in bodily form, but in God-befitting glory and Equal Power and royal Authority. But we must observe again, that when He says that the Son of Man will give the things God-befitting and that He hath been sealed unto the Image of God the Father, He endureth not the division of him that separateth the Temple of the Virgin from the true Sonship, but defines Himself and willeth to be conceived of again as One. For One in truth over us is Christ, bearing as it were the royal purple His Own Robe, I mean His Human Body, or His Temple, to wit of Soul and Body; since One too of Both is Christ.

But, most excellent sir, the opponent of Christ will say again: give truth the power to overcome; do not deal cleverly with this statement, dishonorably twisting it in whatever direction you wish. Look, they say, this clearly proves that the Son is not of the ousia of the Father, but rather a copy of His ousia. Suppose something like what we are saying: A seal or signet impressed on wax, for example, or any other material suitable to receive it, engraves only a likeness of itself and is then taken away again by the one who pressed it, having lost no part of itself. In the same way, the Father, having imposed and imprinted Himself wholly upon the Son in some manner through a most accurate likeness, surely has no part of His ousia from Himself in the Son, nor is the Son conceived of as having anything from that ousia, but is merely an image and accurate likeness.

But, most excellent sir, will the Christ-opposer again say, give the truth the power of overcoming: deal not subtilly with the saying, dishonourably turning it about, whithersoever thou wilt. Lo clearly hereby is the Son proved to be not of the Essence of the Father, but rather a copy of His Essence. Suppose some such thing (say they) as we say: A seal or signet impressed on wax, for example, or any other matter fit to receive it, and engraving a likeness only of itself, is taken away again by him who pressed it on, having lost no part of itself: so the Father, having imposed and imprinted Himself Wholly upon the Son in some way by a most accurate Likeness, from Himself hath He surely no part of His Essence, nor is conceived of as therefrom but a mere image and accurate likeness.

Let the one who is eager for knowledge see that our opponent is now attacking us like a serpent, raising his head high and filled with poison. But He who shatters the heads of the Dragon will shatter this one too, and will give us power to escape his many-sided obstinacy. So let him tell us—this person who has just been shouting terrible words at us—doesn't a seal or signet, which might be made of wood or iron or gold, certainly seal with some impress those things it touches, and won't it exist and be conceived of as a seal apart from the impress? But I suppose that even one of our opponents, forced by reason toward the very truth against his will, would confess that it will certainly seal with an impress, and without an impress, according to sound reasoning, not at all. Since then, as the Divine Scripture testifies to us, the Son is the Impress of the Person of God the Father, in that He is in It and of It by physis, upon what is He Himself impressed, or through whom else will the Father seal His Own Impress? For no one will say that the Father is not altogether in God-befitting Form, which is the Son, the Form of Him who begot Him. If anyone beholds Him spiritually, it is clear that he will see the Father. Therefore He says that He too is in Him naturally, even though He may be conceived to be of Him by reason of His Own Existence—just as brightness, for instance, is in the brightening and of the brightening, and something different according to the mode of conception, and again not different when viewed in relation to it, because it is said to be of it and again in it. And I suppose these things are not considered in the way of division and complete essential partition, for they are inherent through identity of ousia in those things from which they come, and of which they are believed to be, extending forth according to conceptual expression to something else of their own, yet not separate. The Word of the Essence of the Father, not bare Word nor without Flesh, is sealed then by the Father. Rather, through Him are sealed those things which are brought to likeness with God, as far as possible, as we understand in what certain people say: "The light of Your Countenance was marked upon us, O Lord." For he says that the Countenance of God the Father is the Son, who is again the Impress, but the light of it is the grace which through the Spirit passes through to the creation. By this we are remolded unto God through faith, receiving through Him as with a seal the conformation to His Son, who is the Image of the Father, so that our being made after the Image and Likeness of the Creator might be well preserved in us. But since the Son is confessedly the Countenance of God the Father, He will surely be the Impress too with which God seals.

Let him that is zealous for knowledge see that now too is our opponent darting on us, like a serpent, and rears aloft his head surcharged with venom: but He Who shattereth the heads of the Dragon, will shatter it too, and will give us power to escape his manifold stubbornness. Let him then tell us, who has just been dinning us with dreadful words, Does not the seal or signet, which is made (it may be) of wood or of iron or of gold, full surely seal with some impress those things whereon it comes, and will it not be and be conceived of as a seal apart from the impress? But I suppose that any one of our opponents too, even against his will constrained by fitness unto the very truth would confess that it will by all means seal with an impress; and without an impress, according to fair reasoning, not at all. Since then, as the Divine Scripture testifieth to us, the Son is the Impress of the Person of God the Father, in that He is in It and of It by Nature, whereupon is Himself impressed, or through whom else will the Father seal His Own Impress? For no one will say that the Father is not altogether in God-befitting Form, which is the Son, the Form of Him That begat Him; Whom if any behold spiritually, it is manifest that he will see the Father. Wherefore He says that He too is in Him Naturally, even though He be conceived to be of Him by reason of His Own Existence: as the brightness for instance, is in the brightening and of the brightening, and something different, according to the mode of conception, and again not different, as viewed in relation to it, because it is said to be of it, and again in it. And not I suppose in the way of division and complete essential partition are these things considered of: for they are inherent in respect of identity of essence in those things whence they are, and of which they are believed to be, tending forth according to expression in idea to something else, of their own, yet not separate. The Word of the Essence of the Father, not bare Word, nor without Flesh, is sealed then by the Father, yea rather through Him are sealed those things which are brought to likeness with God, as far as can be, as we understand in that which certain say, The light of Thy Countenance was marked upon us, O Lord. For he says that the Countenance of God the Father, is the Son, Which is again the Impress, but the light thereof is the grace which through the Spirit passeth through unto the creation, whereby we are remoulded unto God through faith, receiving through Him as with a seal, the conformation unto His Son, Who is the Image of the Father, that our being made after the Image and Likeness of the Creator, might be well preserved in us. But since the Son is confessedly the Countenance of God the Father, He will surely be the Impress too with which God seals.

Yes, our opponent says, we believe that God seals the saints through the Spirit, but the things you are bringing forward have no place in the present question. Therefore we will recapitulate and say: The seal, whether of iron or perhaps gold, impresses its own likeness on the material it touches, losing nothing of itself, but only by the action of being pressed does it mark the things that receive it. In the same way, we hold that the Son has been sealed by the Father, not having anything of His ousia but possessing merely an accurate likeness of it, and being Other than He, as the image is to the archetype.

Yea (says our opponent) we believe that God through the Spirit seals the Saints, but the things that you are bringing forward have no place in the present question. Wherefore we will recapitulate and say, The seal supposed to be of iron, or may be gold, impresses its own likeness on the matter whereon it comes, losing nothing of its own, but by the operation only of its being pressed on does it mark the things that receive it: thus do we hold that the Son has been sealed by the Father, not having ought of His Essence but possessing merely an accurate likeness thereof, and being Other than He, as the image to the archetype.

What boundless foolishness and dangerous arrogance! How easily you have forgotten what we just discussed. We said that the Son is the Impress of the Father, and that someone other than the Son is sealed with Him, not the Son Himself—otherwise He would be thought to be His own Impress. But you, having failed to properly reject our argument on this point, are not ashamed to attribute to Him a likeness that consists only in operation. According to you, then, the Son will be God only in image, and not at all by physis, but merely because He was fashioned and well-formed after the Likeness of the One who begot Him—perhaps no longer even of the One who begot Him, for it is time you also remove the begetting on these grounds. In fact, you must do so even if you don't want to. We have already spent much argument on the necessity of believing that the Son is begotten of the Father, or we will do so in the proper place. But it would be better to proceed to the matter at hand, posing this question to those who are accustomed to shameless talk without restraint: Will they not surely say that what is given can also be taken away, and confess that what is added can also be completely lost? For doesn't it sometimes happen that everything which is not firmly rooted in someone by nature is rejected? This is obvious, even if some of them won't admit it. Then at some point, according to the logic of possibility, the Son will be stripped of His Likeness. For He was sealed (as you say) by the mere Operation of His Father upon Him, not having the stability that comes from natural endowments, but conceived of and existing wholly other than His Father and completely severed from His ousia. You did very well indeed, foreseeing matters through most cunning reasoning, when you protected the Father by saying that He gives nothing of Himself to the Son except granting Him Likeness only, lest any passion should be conceived of as affecting Him. For this is your foolish mystery. Apparently you were ignorant that God the Father, who does all things without passion, will also beget without passion, and is superior to fire (for the argument brings us down to this necessity), which without passion or bodily division begets the burning that comes from it. Let those who are zealous only for fantasies hear this, those who consider unrestrained blasphemy not an unholy thing but rather a virtue: if they say that the Son is associated with the Father only in the property of likeness, He will not remain in secure possession of good things, but will completely risk His being God by physis, and will, in possibility at least, admit of change for the worse. For to that governor of Tyre were also spoken words which reason compels us to attribute to the person of the devil: "You are the seal of the likeness." But the one to whom that speech is addressed is found to have fallen from the likeness. You see clearly from such examples that merely being in the likeness of God provides no security for unmoved stability in spiritual matters, nor does having been properly sealed unto the physis of the Maker suffice for perfect endurance in the good things in which they exist. For they too fall and are hurled headlong, often changing into a worse state of mind than they had at the beginning. According to this argument, then, it is possible that the Son, attaining Likeness with the Father through sameness of work only and not firmly fixed by the prop of physis, but having His stability in the mere movements of His own will, should undergo change—or, even if He does not suffer it, His not suffering it would be the result of admirable purpose rather than the steadfastness of native stability as God.

O boundless folly, and perilous conceit! how easily hast thou forgotten those things just now gone through. For we said that the Son was the Impress of the Father, and that with Him was sealed other than He, and not Himself, lest He be thought to be His Own Impress. But thou, having not rightly spurned our argument hereon, dost not blush to put about Him a likeness of operation only. In image only then will the Son be God according to you, and by Nature not at all, but merely in that He was fashioned and well formed after the Likeness of Him That begat; haply no longer of Him That begat: for it is time that ye should on these accounts take away the begetting also, yea rather there is every need even if ye will it not. On the duty of believing that the Son is begotten of the Father, we have already expended much argument, or shall do so in its place. But it were more fitting that we should proceed to the matter in hand, putting forward to those who are accustomed unrestrainedly to shameless talk the question, Will they not surely say that that which is given may also be taken away, and confess that that which is added can altogether be also lost? for does it not at some time happen that every thing is rejected, which is not firmly rooted in any by nature? It is evident, even should any of them not assent thereto. Some time then or other, according to the argument of possibility, the Son will be bereft of His Likeness. For He was sealed (as ye say) by the mere Operation of His Father upon Him, not having the stability that'is of natural Endowments, but conceived of and existing wholly other than His Father, and completely severed from His Essence. Doing then very excellently and fore-seeing matters by most cunning reasoning did ye secure the Father, by saying that He gives nought of Himself to the Son, save that He vouchsafes Him Likeness only, lest ought of passion should be conceived of as about Him. For this is your foolish mystery. For belike ye were ignorant that God the Father Who doeth all things without passion, will also beget without passion, and is superior to fire (for the argument brings us down to this necessity) which without passion or corporeal division, begets the burning which is of it. Let those then hear who are zealous in fancies only, and account unrestrained blasphemy to be not an unholy thing, but rather a virtue, that if they say that the Son is classed with the Father, in the propriety of likeness alone, He will abide in no secure possession of good things, but will wholly risk His being by Nature God, and will in possibility at least, admit of change for the worse. For there was said to that governor of Tyre too, words which reason necessitates us to attribute to the person of the devil, Thou art the seal of the likeness: but he to whom that speech is addressed, is found to have fallen from the likeness. Thou seest then, and clearly too, by such instances, that the mere being in the likeness of God is no security for an unmoved stability in things spiritual, nor yet does it suffice to perfect endurance in the good things in which they are, to have been duly sealed unto the Nature of the Maker. For they too fall, and are borne headlong, oft-times changing into a worse mind, than they had at the beginning. It is then possible, according to this argument, that the Son, attaining to Likeness with the Father by sameness of work only, and not firm fixed by the prop by Nature, but having His stability in the mere motions of His Own Will, should undergo change, or, though He do not suffer it, should find the not so suffering the result of admirable purpose, and not rather the steadfastness of Native stability, as God.

What then, distinguished gentlemen, is the Son no longer truly God? And if according to you He is found to be so, why do we worship Him? Why is He glorified together with God the Father? Why is He carried as God upon the highest Powers? Are the Holy Seraphim themselves also ignorant among us, so that they greatly err from what is fitting by glorifying Him who is not God by physis? They seem to err in calling Him who is honored with equal honor Lord of Sabaoth. Or shall we not say that the highest Powers, Principalities, Thrones, Dominions, and Lordships attempt, according to their ability, to appear conformed to God? For if such a small earthly creature in respect to that creation—I mean man—is honored with such beauty, what reason does one have for not fully thinking that far better things are allotted to those who are far better than we? How then do they both call Him Lord of Sabaoth and stand around as a guard, ministering to the King of the universe? Why does He sit with the Father, and that on His Right Hand, the bondservant with the Lord, the creature with the Creator? For is it not more fitting to bring that which through attention and vigilance is free from passion and perfect to the level of created things rather than to God by Essence who has naturally the inability to suffer? But this is obvious, even though they do not confess it. Who then will endure these babblers, or how will they not reasonably hear: Woe to those who are drunk without wine?

What then, most noble sirs, is the Son no longer God in truth? And if according to you, He is so found, why do we worship Him? why is He co-glorified with God the Father? why is He borne, as God, upon the highest Powers? Are then with us the Holy Seraphim themselves too ignorant that they do greatly err from what is fit, in glorifying Him Who is not by Nature God? They err, it seems, in calling Him Who is honoured with equal honour Lord of Sabaoth. Or shall we not say, that the highest Powers, Principalities Thrones and Dominions and Lordships, essay, after their power, to appear conformed to God? For if the so small animal of the earth, in respect of that creation, I mean man, be honoured with such beauty, what reason has one not for fully thinking, that to them who are far better than we, far better things are allotted? How then do they both call Him Lord of Sabaoth, and stand around as a guard, as ministering to the King of the universe? why sitteth He with the Father, and that on His Right Hand, the bond with the Lord, the creature with the Creator? For is it not fitter to bring that which by means of heed and wariness is free from passion and perfect, to the level of things originate rather than of God by Essence Who hath Naturally the inability to suffer? But it is manifest, though they confess it not. Who then will endure these babblers, or how will they not with reason hear, Woe to them that are drunken without wine?

But perhaps they will be ashamed of the absurdities of such arguments and will turn to this instead, saying that the Son was sealed by the Father into a most exact likeness and is unchangeable in physis, even though He is not from the Father.

But perchance they will Be ashamed of the absurdities of such arguments, and will betake themselves to this, and say, that the Son was sealed by the Father unto a most accurate Likeness, and is Unchangeable in Nature, even though He be not from the Father.

How then, tell me, will that which is not of God by nature bear His attribute, and how will that which did not proceed from Him in the true manner of generation still share essentially in the excellences of the Divine essence? For it is, I suppose, clear and agreed by everyone that the properties of the Godhead are completely unattainable by created nature, and that the qualities belonging to It by nature will not exist in anything else in an equal and exact manner. For example, immutability exists in God naturally; in us it certainly does not, but a kind of stability makes us similar to this through care and vigilance that keeps us from readily pursuing things we ought not. But if it were possible, according to their view, for any of the divine attributes to exist in anyone who is not of the divine nature essentially, and for these attributes to exist in him as they are in God, what (tell me) is to prevent all God-befitting things from eventually coming down even upon those who are not gods by nature? For if one of them finds place without hindrance (I mean immutability), there will be room for the rest as well, and what follows? Utter confusion. For will not the superior pass below, and the inferior mount up into the highest place? And what is there yet to hinder even the Most High God from being brought down to our level, and us from being gods even as the Father, when there is no longer any difference seen intervening, if the qualities that belong to God alone pass to us and exist in us naturally? And since God the Father contains in Himself alone, as it seems, those properties by which we should be as He is, we have remained human, and the angels likewise with us what they are, not mounting up to That which is above all. For if God should reveal Himself not jealous by putting His own attribute into the power of all, surely there would be many who were gods by nature, able to create earth and heaven and all the rest of creation. For once the excellences of Him who is by nature the Creator have passed on, how will they not be as He is? Or what prevents that which is radiant with equal goods from appearing in equal glory? But the one who opposes God surely sees completely how great the multitude of strange ideas that is heaped up on us from this, and cries out against the false teaching in him. The Godhead then will remain in Its own nature, and the creature will partake of It through spiritual relationship, but will never mount up to the dignity that unchangeably belongs to It. But with our argument arranged this way, we shall find that immutability exists essentially in the Son. He is therefore God by nature, and necessarily of the Father, lest anything that is not of Him by nature should reach an equal dignity of Godhead.

How then, tell me, will that which is not of God by Nature, bear His Attribute, and that be found not without share-essentially of the Excellences of the Divine Essence, which proceeded not therefrom, after the true mode of generation? For it is, I suppose, clear and confessed by all, that the Properties of the Godhead are wholly unattainable by the created nature, and that the qualities belonging to It by Nature will not exist in ought else that is, in equal and exact manner: as for example, Immutability is in God Naturally; in us by no means so, but a kind of stability likens us thereto, through heed and vigilance not suffering us readily to go after those things which we ought not. But if it were possible, that according to them, ought of Divine Attributes should be in any who is not of the Divine Nature Essentially, and that they should be so in him as they are in It; what (tell me) is to prevent all things God-befitting from at length coming down even upon those who are not by nature gods? For if one of them unhindered finds place (I mean Immutability) there will be room for the rest also, and what follows? utter confusion. For will not the superior pass below, and the inferior mount up into the highest place? And what is there yet to hinder even the Most High God from being brought down to our level, and us again from being gods even as the Father, when there no longer is or is seen any difference intervening, if the qualities which belong to God Only pass to us, and are in us naturally? And since God the Father contains in Himself Alone, as it seems, those Properties whereby we should be as He, we have remained men, and the angels likewise with us what they are, not mounting up to That which is above all. For if God should reveal Himself not Jealous, by putting His Own Attribute into the power of all, many surely would be those who were by nature gods, able to create earth and heaven and all the rest of the creation. For the Excellencies of Him Who is by Nature the Creator having once passed on, how will not they be as He is? or what prevents that which is radiant with equal goods from appearing in equal glory? But the God-opposer surely sees completely, how great the multitude of strange devices which is hence heaped up upon us and exclaims against the mislearning that is in him. The Godhead then will remain in Its Own Nature, and the creature will partake of It through spiritual relationship, but will never mount up unto the Dignity that unchangeably belongs to It. But our argument being thus arranged, we shall find that Immutability exists Essentially in the Son: He is then God by Nature, and of necessity of the Father, lest ought that is not of Him by Nature should reach to an equal dignity of Godhead.

But since they present to us as an undeniable argument their claim that the Son is other than the Father, as Image to archetype, and through this clever reasoning think to separate Him from the ousia of the One who begat Him, they will be caught in no small foolishness, having framed their assertion to no useful purpose and with no real power to accomplish what they intend. For what are they pointlessly struggling to achieve, or how can they separate the Son from the Father based solely on the distinctness of His own Being? For the fact that He exists as a distinct hypostasis does not (I suppose) prove that He is different from the ousia of the One who begat Him. For He is admittedly of the Father, as being from His ousia; He is also in the Father, by reason of His being in Him by physis; and you will hear Him say, at one time, I proceeded forth from the Father, and am come, and at another time, I am in the Father and the Father in Me. For He will not withdraw into a hypostasis wholly and completely separated, since the Holy Trinity is understood as being in One Godhead; but being in the Father, in manner or position undivided as to consubstantiality, He will be understood as likewise being of Him, according to the Procession which ineffably manifests Him with respect to shining forth. For He is Light of Light. Therefore in the Father and of the Father, both undivided and distinct, in Him as Impress, but as Image to Archetype He will be understood in His Own hypostasis. But we will not simply discuss this, but will confirm it by example from the Law, fortifying on all sides the force of truth against those who think otherwise.⁴

But since they hold out to us as an incontestable argument their saying that the Son is other than the Father, as Image to archetype, and through this subtlety think to sever Him from the Essence of Him That begat Him, they shall be caught in no slight folly, and to have studied their assertion to no purpose, of any force in truth to accomplish fairly what they have at heart. For what further are they vainly contending for, or whence do they from only the distinctness of His own Being, sever the Son from the Father? For the fact that He exists Personally does not (I suppose) prove that He is diverse from the Essence of Him who begat Him. For He is confessedly of the Father, as being of His Essence; He is again in the Father, by reason of His being in Him by Nature; and you will hear Him say, at one time, I proceeded forth from the Father, and am come, again at another time, I am in the Father and the Father in Me. For He will not withdraw into a Personality wholly and completely separated, seeing that the Holy Trinity is conceived of as being in One Godhead; but being in the Father, in mode or position undivided as to consubstantiality, He will be conceived of as likewise of Him, according to the Procession which ineffably manifesteth Him in respect of beaming forth. For He is Light of Light. Therefore in the Father and of the Father, alike Undivided and separate, in Him as Impress, but as Image to Archetype will He be conceived of in His Own Person. But we will not simply discourse concerning this, but will confirm it by example from the Law, on all sides fortifying the force of truth against those who think otherwise.⁴

The Law instructed the children of Israel that every man should give a ransom for his poll of half a didrachm. But one stater contains a didrachm. Yes, and in this was also prefigured Christ Himself, who offered Himself for all, as a Ransom to God the Father on behalf of all. He is understood in the one drachma, but not separately from the other, because in the one coin, as we said before, two drachmae are contained. In this way both the Son may be conceived of in relation to the Father, and again the Father in relation to the Son—Both in One Nature, but Each distinct in His own part, as existing in His own hypostasis, yet not wholly severed, nor One apart from the Other. And just as in the one coin were two drachmae having equal bulk with one another, and in no way one less than the other, so you should conceive of the in-no-way-differing ousia of the Son in relation to God the Father, and again of the Father in relation to the Son, and you will at length receive wholesome doctrine on all points spoken of concerning Him.

The Law then appointed to the children of Israel to give to every man a ransom for his poll, half a didrachm. But one stater contains a didrachm. Yea and herein again was shadowed out to us Christ Himself, Who offered Himself for all, as by all, a Ransom to God the Father, and is understood in the one drachma, but not separately from the other, because that in the one coin, as we said before, two drachmae are contained. Thus may both the Son be conceived of in respect of the Father, and again the Father in respect of the Son, Both in One Nature, but Each Separate in part, as existing in His own Person, yet not wholly severed, nor One apart from the Other. And as in the one coin were two drachmae, having equal bulk with one another, and in no ways one less than the other; so shalt thou conceive of the in nought differing Essence of the Son in respect of God the Father, and again of the Father in respect of the Son, and thou shalt at length receive wholesome doctrine upon all points spoken of concerning Him.

Not of good purpose is the enquiry, nor does the question proceed from a desire for knowledge on their part, as one might suppose, but rather results from exceeding arrogance. For as if they would deign to learn nothing beyond what they already knew, they practically say something like this: "The writings of Moses are sufficient for us, good Sir. We know as much as we need about the things at which someone skillful in the works of God ought to aim. What new thing will You supply in addition to those things that were appointed at that time? What strange thing will You teach that was not shown to us before by the divine words?" The enquiry, then, is rather one of foolishness than really of a studious will. You have something of this kind in blessed Matthew too. For a certain young man, overflowing with not the most easily-gotten abundance of wealth, was suggesting that he would enter upon the proper service of God. When he came to Jesus, he eagerly enquired what he should do in order to be found an heir of everlasting life. To him the Lord said, "You surely know the commandments: Do not kill, Do not commit adultery, Do not bear false witness," and the like. But he, as if lacking none of these things, or even not accepting an exposition of teaching that fell far short of his existing practice, says, "All these things I have kept from my youth up; what do I still lack?" What he did in joining haughtiness to ignorance in his question, "What do I still lack?"—the same these people also do through their excessive arrogance and self-conceit, saying, "What shall we do, that we might work the works of God?"

Not of good purpose is the enquiry, nor yet as one might suppose does the question proceed from desire of knowledge on their part, but is rather the result of exceeding arrogance. For as if they would deign to learn nought beyond what they knew already, they well nigh say something of this sort, Sufficient, good Sir, to us are the writings of Moses: we know as much as we need of the things at which he who is skilful in the works of God ought to aim. What new thing then wilt Thou supply, in addition to those which were appointed at that time? what strange thing wilt Thou teach, which was not shewn us before by the Divine words? The enquiry then is rather of folly, than really of a studious will. You have something of this kind in blessed Matthew too. For a certain young man, overflowing with not the most easily-gotten abundance of wealth, was intimating that he would enter upon the due service of God. When he came to Jesus, he eagerly enquired what he should do, that he might be found an heir of everlasting life. To whom the Lord saith, Thou knowest surely the commandments, Do not kill, Do not commit adultery, Do not bear false witness, and the like. But he, as lacking none of these things, or even not accepting an exposition of teaching which fell far short of his existing practice, says. All these things have I kept from my youth up, what lack I yet? what then he did joining haughtiness to ignorance in his question, what lack I yet, the same do these too through their over much arrogance alike and self-conceit, saying, What shall we do, that we might work the works of God?

A humble attitude is a good thing, and it is the mark of a noble soul to entrust to one's teachers the thorough understanding of what is beneficial, and to submit to the lessons they consider right to teach, since they possess superior knowledge. For how can teachers be accepted as teachers at all if they do not have greater understanding than their students possess, since the students' progress will hardly reach beyond the level of their teachers' knowledge, according to the Savior's words, "The disciple is not above his Master," and "It is enough for the disciple that he be as his Master"?

A good thing then is a low conceit, and it is the work of a noble soul, to commit to her teachers the thorough knowledge of what is profitable, and so to yield to their lessons, which they think it right to instil, seeing they are superior in knowledge. For how shall they be accepted at all as teachers, if they have not superiority of understanding above what the mind of their pupils hath, since their advance will scarcely end at the measure of their masters' knowledge, according to the word of the Saviour, The disciple is not above his Master, and, It is enough for the disciple that he be as his Master?

The Lord attacks the foolishness of those asking questions most severely, though still secretly and obscurely. If someone looks only at the plain meaning of the words, they would think Jesus was commanding them nothing more than to believe in Him. But if they examine the purpose of the words, they will see they point to something else. He shapes His speech perfectly to match the foolishness of those questioning Him. For they, as if they had learned well enough through the Law how to do what pleases God, blasphemously ignore our Savior's teaching by saying, "What shall we do to work the work of God?" But He needed to show them that they were still very far from the worship most pleasing to God, and that they knew nothing of the true good things, since they clung to the letter of the law and had their minds filled with mere types and forms. Therefore He says with great emphasis, setting the fruit of faith against the worship of the Law: This is the work of God, that you believe in Him whom He sent. That is, it is not what you supposed, He says, when you looked only at the types. But know this, even if you refuse to learn it: the Lawgiver took no pleasure in your sacrifices of oxen, nor do you need to sacrifice sheep, as if God wanted and demanded this. For what value has frankincense, even though it rises in the air as fragrant smoke? What profit will the goat bring, He says, or the expensive offerings of cinnamon? God does not eat the flesh of bulls, nor does He drink the blood of goats. He knows all the birds of the heaven, and the wild beasts of the field are with Him. But He has hated and despised your feasts, and will not smell your solemn assemblies, as He Himself says. Nor did He speak to your fathers about whole burnt offerings or sacrifices. Therefore this is not the work of God, but rather this: that you should believe in Him whom He sent. For truly, salvation through faith is better than the legal and typical worship, and the grace that justifies is better than the commandment that condemns.

Most severely doth the Lord, even though secretly as yet and obscurely, attack the folly of the questioners. For one would suppose, looking merely at the simple meaning of the words, that Jesus was commanding them nothing else, save to believe on Him: but on examining the intent of the words, he will see that they refer to something else. For full well does He arrange His discourse suitably to the folly of the questioners. For they, as though they learnt sufficiently through the Law how to work what was well-pleasing to God, blasphemously neglect the teaching of our Saviour, saying, what shall we do, that we might work the work of God? But it was necessary that He should shew them, that they were still very far removed from the worship most pleasing unto God, and that they knew no whit of the true good things, who cleaving to the letter of the law, have their mind full of mere types and forms. Therefore with some great emphasis does He say, opposing the fruit of faith to the worship of the Law, This is the work of God that ye believe on Him whom HE sent. That is, it is not what YE supposed (He says) looking to the types alone; but know ye, even though ye will not learn it, that the Lawgiver took no pleasure in your sacrifices of oxen, nor needest thou to sacrifice sheep, as though God willed and required this. For what is frankincense, though it curl in the air in fragrant steam, what will the he-goat profit (saith He) and the costly offerings of cinnamon? God eateth not the flesh of bulls, nor yet drinketh He the blood of goats: He knoweth all the fowls of the Heaven, and the wild beasts of the field are with Him. But He hath hated and despised your feasts, and will not smell in your solemn assemblies, as Himself saith: nor spake He unto your fathers concerning whole burnt offerings or sacrifices. Therefore not this is the tvork of God, but rather that, that ye should believe on Him whom He sent. For of a truth better than the legal and typical worship is the salvation through faith and the grace that justifieth than the commandment that condemneth.

The work of the pious soul, then, is faith directed toward Christ, and far more excellent is the zeal to become wise in the knowledge of Him than clinging to the typical shadows. You will also marvel at this: while Christ was accustomed to take no notice of those who questioned Him in order to test Him, He answers them this time economically (even though He knew they would gain nothing from it) to their own condemnation, as He says elsewhere too, "If I had not come and spoken to them, they would not have had sin; but now they have no excuse for their sin."

The work then of the pious soul is faith to Christ-ward, and more excellent far the zeal for to become wise in the knowledge of Him, than the cleaving to the typical shadows. You will marvel also at this besides: for whereas Christ was wont to take no notice of those who questioned Him, tempting Him, He answers this for the present economically (even though He knew that they would be nothing profited) to their own condemnation, as He says elsewhere too, If I had not come and spoken unto them, they had not had sin; but now they have no cloke for their sin.

They said to Him, "What sign do You perform then, so that we may see it and believe You? What work do You do? Our fathers ate the manna in the wilderness, as it is written, 'He gave them bread from heaven to eat.'"

30, 31 They said therefore unto Him, What sign doest THOU then, that we may see and believe Thee? what dost Thou work? our fathers ate the manna in the desert, as it is written, Bread from Heaven gave He them to eat.

The Jews' attitude gradually reveals itself, though it had been hidden and buried in less obvious arguments. For they were foolishly asking, "What shall we do that we might work the works of God?" as if, as we said before, they believed the commandment given through Moses was sufficient to lead them to all wisdom, by which they might know how to do what pleases God. But this goal of theirs was concealed, though now it is being uncovered and gradually emerging more clearly. For nothing is secret, as the Savior says, that shall not be made known. What then are they saying? "What sign do you show?" They say that blessed Moses was honored, and with good reason, since he was established as a mediator between God and man. And he also gave a sufficient sign, for all those who were with him ate the manna in the wilderness. But since you come to us claiming a position greater than his, and you do not hesitate to add to the things decreed long ago, with what signs will you give us proof, or what wonderful works will you show us to introduce yourself as the author of these newer teachings to us? This also proves our Savior's word to be true: for they are convicted by their own words of thinking they should seek him, not to admire him for the things he had worked in a manner befitting God, but because they ate the loaves and were filled. For they demand a sign from him, not just any sign, but one like what they thought Moses performed, when he fed the people who came out of Egypt in the wilderness with manna, not for one day but for forty whole years. For knowing nothing at all, it seems, of the mysteries in the divine Scriptures, they did not consider that it was fitting to attribute this marvelous work to the divine power that accomplished it, but very foolishly give Moses the credit for it. They therefore ask Christ for a sign equal to that one, showing no wonder at all at the sign that had been shown them for one day, even though it was great, but saying that the gift of food ought to be extended to them for a long time. For only then, they say, would he barely shame them into confessing and agreeing that the Savior's power was most glorious, and his teaching should therefore be received. It is clear, then, even though they do not say it in plain terms, that they completely disregard signs and, under the pretense of marveling at them, are eager to serve the impure pleasure of the belly.

The disposition of the Jews unveils itself by little and little, although, hidden and as yet buried in less overt reasonings. For they were saying in their folly, What shall we do that we might work the works of God? as if, as we said before, they held the commandment through Moses sufficient to conduct them to all wisdom, whereby they might know how to perform what was well-pleasing unto God. But their aim being such was concealed, but is now being unveiled, and by little and little comes forth more plainly. For nothing is secret, as the Saviour says, that shall not be made manifest. What then (are they saying) What sign shewest THOU? The blessed Moses was honoured (he says) and with great reason, he was set forth as a mediator between God and man. Yea and he gave too a sufficient sign, for all they that were with him ate the manna in the wilderness. But do THOU at length, since Thou comest to us in a position greater than his, and dost not shrink from adding to the things decreed of old, with what signs wilt Thou give us a warrant, or what of wondrous works dost Thou shewing us, introduce Thyself as the Author of more novel doctrines unto us? Hereby too is our Saviour's word shewn to be true: for they are convicted by their own words of thinking that they ought to seek Him, not to admire Him for those things which He had in God-befitting manner wrought, but because they did eat of the loaves and were filled. For they demand of Him a sign, not any chance one, but such as (they thought) Moses wrought, when not for one day, but for forty whole years, he fed the people that came out of Egypt in the wilderness, by the supply of manna. For, knowing nothing at all (it seems) of the Mysteries in the Divine Scriptures, they did not consider that it was fit to attribute the marvellous working hereunto to the Divine power which wrought it, but very foolishly crown the head of Moses for this. They therefore ask of Christ a sign equal to that, giving no wonder at all to the sign which had been shewn them for a day, even though it were great, but saying that the gift of food ought to be extended to them for a long time. For that even so hardly would He shame them into confessing and agreeing that most glorious was the Power of the Saviour, and His Doctrine therefore to be received. Manifest then is it even though they do not say it in plain terms, that they wholly disregard signs, and under pretext of marvelling at them, are zealous to serve the impure pleasure of the belly.

Jesus therefore said to them, "Truly, truly, I say to you, Moses has not given you the Bread from Heaven,

32 Jesus therefore said unto them, Verily, verily, I say unto you, not Moses hath given you the Bread from Heaven,

The Savior now sharply convicts them of lacking understanding and being extremely ignorant of what is in the writings of Moses. They should have known clearly that Moses was serving as a minister of God's work to the people, and likewise representing the children of Israel to God. He was not himself the one who performed any of the miracles, but rather a servant and assistant in those things which the Giver of all good things willed to do for the benefit of those who had been called out of slavery. What they were impiously thinking, Christ decisively cuts away—for how is it not full of both foolishness and impiety to attribute to the honor of men things that belong to and are fitting for the Divine Nature alone, rather than attributing them to it? And in depriving the priest Moses of credit for the miracle and removing it from his hand, it is (I suppose) clear that He instead attributes the glory of it to Himself together with the Father, even though He refrained from speaking more openly because His hearers were not yet instructed. For it was truly to be expected that they would become enraged, as if Moses were being insulted by such words, and would be stirred to uncontrolled anger, never asking what the truth was nor recognizing the dignity of the Speaker, but carelessly rushing to honor Moses alone—and unreasonably at that, since he was being compared with what surpassed him.

Now too does the Saviour most severely convict them of being without understanding, and exceedingly ignorant of what is in the Mosaic writings. For they ought to have known quite clearly that Moses was ministering the things of God to the people, and again those of the children of Israel to God, and was himself the worker in none of the miracles, but a minister rather and under-worker of those things which the Giver to them of all good things willed to do for the benefit of those who had been called out of bondage. What they then were impiously imagining, this Christ very resolutely cuts away (for to attribute things which befit and are due to the Divine Nature Alone, to the honour of men and not rather to It, how is not this replete with folly alike and impiety?) and in that He deprived the hierophant Moses of the miracle, and withdrew it out of his hand, it is (I suppose) manifest that He rather attributes the glory of it to Himself together with the Father, even though He abstained from speaking more openly, by reason of the uninstructedness of His hearers. For it was a thing truly not contrary to expectation, that they should rage, as though Moses were insulted by such words, and should be kindled unto intemperate anger, never enquiring what the truth was, nor recognizing the dignity of the Speaker, but heedlessly going about to only honour Moses, and not reasonably as it happened, when he was compared with what excelled him.

Let us learn, then, with better judgment and reasoning, to show respect toward our holy fathers and to give, as it is written, fear to whom fear, honor to whom honor (for we will not do wrong if we give what properly belongs to each person, since the spirits of the Prophets are subject to the Prophets). But when any discussion about our Savior Christ begins, then we must say, Who in the clouds can be compared to the Lord? Or who among the sons of the mighty can be likened to the Lord?

Let us learn then, with more judgment and reason, to practise respect towards our holy fathers and to render, as it is written, fear to whom fear, honour to whom honour (for we shall in no wise injure, if we render what fittingly belongs to each, since the spirits of the Prophets are subject to the Prophets) but when any discourse about our Saviour Christ is entered into, then we must needs say, Who in the clouds can be equalled unto the Lord? or who among the sons of the mighty shall be likened unto the Lord?

It was necessary not only to remove Moses from authority befitting God, according to their understanding, and to show that he was a minister of that miraculous work rather than the one who bestowed it, but also to diminish the wonder of that miracle and to show that it was nothing at all in comparison with the greater one. For imagine Christ calling out something like this: You consider the great things to be little and insignificant, sirs, and you have measured out the kindness of the Lord of all with the most narrow limits. For it is no small foolishness to suppose that the manna is the Bread from heaven, even though it fed only the race of the Jews in the wilderness, while there are countless other nations throughout the world. And you supposed that God wished to show a kindness so limited as to give food to only one people (for these were types of universal things, and in the partial gift there was a display of His general generosity, as if given as a pledge to those who first received it). But when the time of the Truth was at our doors, My Father gives you the Bread from heaven, which was foreshadowed to those of old in the gift of the manna. For let no one think, He says, that the manna was truly the Bread from heaven, but rather let him judge in favor of That which is clearly able to feed the whole earth and to give life in full to the world.

It was needful not only to remove Moses from God-befitting Authority, according to their conception, and to shew that he was a minister of that miraculous working, rather than the bestower of it, but also to lessen the wonder though miraculously wrought, and to shew that it was nothing at all in comparison with the greater. For imagine Christ calling out something like this, The great things, sirs, do ye reckon among the little and meanest, and the beneficence of the Lord of all ye have meted out with most petty limits. For with no slight folly do ye suppose that the manna is the Bread from heaven, although it fed the race alone of the Jews in the wilderness, while there are other nations besides without number throughout the world. And ye supposed that God willed to shew forth lovingkindness so contracted, as to give food to one people only (for these were types of universalities, and in the partial was a setting forth of His general Munificence, as it were in pledge, to those who first received it): but when the time of the Truth was at our doors, My Father giveth you the Bread from heaven, which was shadowed forth to them of old in the gift of the manna. For let no one think (saith He) that that was in truth the Bread from heaven, but rather let him give his judgment in favour of That, which is clearly able to feed the whole earth, and to give in full life unto the world.

He therefore accuses the Jew of clinging to the symbolic observances and refusing to examine the beauty of the Truth. For that was not, properly speaking, the manna, but the Only-Begotten Word of God Himself, who proceeds from the Essence of the Father, since He is by physis Life, and gives life to all things. For since He sprang from the Living Father, He also is by physis Life, and since the work of that which is by physis Life is to give life, Christ gives life to all things. For just as our earthly bread which comes from the earth does not allow the frail nature of flesh to waste away, so He too, through the operation of the Spirit, gives life to our spirit, and not only that, but also holds together our very body unto incorruption.

He accuses therefore the Jew of cleaving to the typical observances, and refusing to examine into the beauty of the Truth. For not that was, properly speaking, the manna, but the Only-Begotten Word of God Himself, who proceedeth from the Essence of the Father, since He is by Nature Life, and quickeneth all things. For since He sprang of the Living Father, He also is by Nature Life, and since the work of that which is by Nature Life is to quicken, Christ quickeneth all things. For as our earthly bread which is gotten of the earth suffereth not the frail nature of flesh to waste away: so He too, through the operation of the Spirit quickeneth our spirit, and not only so, but also holdeth together our very body unto incorruption.

Since our discussion has turned to the subject of manna, I think it would be appropriate for us to consider and say something about it as well, bringing forward from the Mosaic books themselves the specific passages written about it. By making the account as clear as possible, we will properly understand each of the things it signifies. Through all of this, we will show that the True Manna is Christ Himself, understood as given under the type of manna to the people of old by God the Father. The beginning of the scriptural passage about this says: On the fifteenth day of the second month after their departure from the land of Egypt, the whole congregation of the children of Israel were grumbling against Moses and Aaron, and the children of Israel said to them, Would to God we had died, struck down by the Lord in the land of Egypt, when we sat by the flesh pots and ate bread until we were full, for you have brought us out into this wilderness to kill this whole assembly with hunger. The historical account is clear and very straightforward, and I don't think it needs any explanation to understand the obvious meaning, but we will discuss it while focusing only on the spiritual meaning. The children of Israel, while still in the land of the Egyptians, were keeping their feast to Christ in a typical way by divine command, and having eaten their supper of the lamb, they barely escaped the tyranny of Pharaoh's rule and threw off the unbearable yoke of slavery. Then, after miraculously crossing the Red Sea, they entered the wilderness, and there, suffering from hunger, they craved meat to eat and were pulled back toward their usual desire for food. So they began grumbling against Moses and fell into regretting the free gift from God when they should have given abundant thanks for it. Egypt, then, represents darkness and signifies the condition of this present life and the worldly state, in which we are enrolled as in some nation, serving a bitter slavery there, doing nothing at all for God but fulfilling only the works most pleasing to the Devil, and rushing toward the pleasures of impure flesh, like clay or filthy mud, enduring miserable toil that is unpaid and profitless, and pursuing a wretched love of pleasure.

But since our meditations have once got upon the subject of manna, it will not be amiss (I think) for us to consider and say some little on it also, bringing forward out of the Mosaic books themselves severally the things written thereon. For thus having made the statement of the matter most clear, we shall rightly discern each of the things signified therein. But we will shew through them all, that the Very Manna is Christ Himself, understood as given under the type of manna to them of old by God the Father. The beginning of the oracles thereon, speaks on this wise, On the fifteenth day of the second month after their departing out of the land of Egypt, the whole congregation of the children of Israel were murmuring against Moses and Aaron, and the children of Israel said unto them, Would to God we had died, stricken by the Lord in the land of Egypt, when we sat by the flesh pots and were eating bread to the full, for ye have brought us forth into this wilderness to kill this whole assembly with hunger. The matter then of the history is clear and very plain, and I do not think it needs any words to test the obvious meaning: but we will speak of it, looking only to the spiritual meaning. The children of Israel then, while still in the country of the Egyptians, by Divine command were keeping typically their feast to Christ, and having taken their supper of the lamb, did thus hardly escape the tyranny of Pharaoh's rule and shake off the intolerable yoke of bondage. Then having miraculously crossed the Red sea, they got into the wilderness: and there famishing craved flesh to eat, and were dragged down to the accustomed desire for food: and so they began murmuring against Moses and fall into repenting of their free gift from God when they ought to have given no small thanks for it. Egypt then will be darkness, and will signify the condition of the present life, and the worldly state, wherein we enrolled as in some state, serve a bitter serfdom therein, working nothing at all to Godward but fulfilling only the works most delightsome to the Devil, and hasting down unto the pleasures of impure flesh, like clay or stinking mud, enduring a miserable toil, unpaid, profitless, and pursuing a wretched (so to say) love of pleasure.

When the Law of God speaks to our soul and we finally see the bitter slavery of these things, then we, thirsting to be freed from all evil, come to Christ Himself as the source and gateway of freedom. Provisioned with the protection and grace that come through His Precious Blood, we leave behind the fleshly state of this life, which is like a troubled and stormy sea, and out of all the confusion of the world, we finally reach a more spiritual and purer condition, as if living in the wilderness. But since someone who is instructed in virtue through the Law is not without training in it, when we find ourselves in this situation at last, we fall into temptations that test us. We are sometimes consumed by the memory of fleshly desires, and then, when desire strongly inflames us, we often cry out recklessly, even though the Divine Law has called us to freedom. We hunger for our old familiar pleasures and think little of our efforts toward self-control, no longer seeing the world's slavery as evil. And truly, the will of the flesh is powerful enough to drag the mind toward complete discouragement in pursuing goodness.

But when the Law of God speaks to our soul, and we behold at length the bitter bondage of these things, then oh then do we, thirsting after riddance from all evil, come to Christ Himself, as to the beginning and door of freedom, and provisioned with the security and grace that come through His Precious Blood, we leave the carnal condition of this life, as it were a troublous and stormy sea, and, out of all the tumult of the world, we at length reach a more spiritual and purer state, as it were sojourning in the wilderness. But since he is not unexercised unto virtue, who is through the Law instructed thereunto, when we find that we are at length in this case, then we falling into the temptations which try us, are sometimes devoured by the memory of carnal lusts, and then, when the lust inflames us mightily, we cry oftentimes out of recklessness, albeit the Divine Law hath called us to liberty, being as it were in hunger for our old accustomed pleasures, and making slight account of our toils after temperance, we look upon the bondage of the world as no longer evil. And in truth, the will of the flesh is sufficient to draw the mind to all faintheartedness after goodness.

And the Lord said unto Moses, Behold I rain you bread from heaven. In these words you can very clearly see what is sung in the Psalms: He gave them bread of heaven; man did eat angels' bread. But it is, I think, evident to everyone that among the rational Powers in heaven, no other is the Bread and Food except the Only Begotten of God the Father. He then is the True Manna, the Bread from heaven, given to the whole rational creation by God the Father. But proceeding with the order of our subject we say this: Notice how the Divine grace from above draws to itself the physis of man even though it is sometimes sick with its usual desires, and saves it in many ways. For the lust of the flesh like a stone falling on the mind pushes it down, and despotically forces it to its own will; but Christ brings us back again, as with a bridle, to longing for better things, and restores those who are diseased to a God-loving habit of mind. For look, to those who are sinking down into carnal pleasures, He promises to give Food from Heaven, that is, the consolation through the Spirit, the Spiritual Manna. Through this we are strengthened for all endurance and courage and enabled not to fall through weakness into those things we ought not. The Spiritual Manna therefore, that is, Christ, was strengthening us previously too toward piety.

And the Lord said unto Moses, Behold I rain you bread from heaven. In these words you may very clearly see that which is sung in the Psalms, He gave them bread of heaven; man did eat angels' bread. But it is, I suppose, evident to all, that of the reasonable Powers in heaven, none other is the Bread and Food, save the Only Begotten of God the Father. He then is the True Manna, the Bread from heaven, given to the whole rational creation by God the Father. But entering into the order of our subject we say this: Observe how the Divine grace from above draws unto itself the nature of man even though at times sick after its wonted things, and saves it in manifold wise. For the lust of the flesh like a stone falling on the mind thrusts it down, and despotically forces it unto its own will; but Christ brings us round again, as with a bridle, unto longing for better things, and recovers them that are diseased unto God-loving habit of mind. For lo, lo to them that are sinking down into carnal pleasures, He promises to give Food from Heaven, the consolation, that is, through the Spirit, the Spiritual Manna. Through this are we strengthened unto all endurance and manliness and obtain that we fall not through infirmity into those things we ought not. The Spiritual Manna therefore, that is, Christ, was strengthening us before too unto piety.

But since we have digressed out of necessity, I think it's good not to leave this matter unexplored, since it greatly contributes to our benefit. Someone might reasonably ask: Why is God, who is so loving toward humanity and who so loves virtue, slow to fulfill His promise when He should have anticipated their request? And why does He not punish these perverse people at all, even though He punished them later when they were sick with the same craving and imagined bread in abundance, and pots of meat, and admitted longing for the foulest onions? For we find in Numbers that certain people were punished, and the place where they were then camping was called the graves of lust, because there they buried the people who lusted. Regarding the first question, then, we say that He certainly had to wait for the desire, and only then reveal Himself at the proper time as the Giver. For a gift is most welcome to those who are doing well when certain pleasures appear before it and come first, stirring up thirst for what has not yet arrived. But the human soul will lack a more grateful response if it does not first reach out for and work toward the pleasures of being well provided for. But perhaps you will say that there was no entreaty from them at all, but rather murmuring, repentance, and outcry—for this would indeed be speaking more truthfully. To this we say that entreaty through prayer befits those who are of a mature character, and perhaps the murmuring of the weaker ones from discouragement or whatever cause will share in this quality. And the Savior of all, being loving toward humanity, is not altogether angry at it. For just as in those who are still infants, crying will sometimes serve to request their needs, and the mother is often summoned by it to discover what will please the child, so for those who were still infants and had not yet advanced to understanding, the cry of weariness, so to speak, has the force of petition before God. And He does not punish them in the beginning, even though He sees them overcome by earthly lusts, but only after some time, for this reason, as it seems to me: Those who had only recently come out of Egypt, not yet having received the manna nor having the Bread from heaven which strengthens the human heart, fall as might be expected into fleshly lusts, and therefore are pardoned. But those who had already delighted in the Lord, as it is written, by preferring fleshly pleasures to the spiritual good things, must give most righteous satisfaction, and beyond their suffering have assigned to them a notable memorial of their fate. For the graves of lust is the name of the place of their punishment.

But since we have once, by reason of need, digressed, I think it well not to leave the subject uninvestigated, since it is very conducive to our profit. Some one then may reasonably ask, Why is God who is so Loving to man and so loveth virtue when it behoved Him to forecome their request, tardy in respect of His Promise: and He nowise punishes those so perverse men, albeit He punished them afterwards, when they were sick with the same lusting, and pictured to themselves bread to the full, and fleshpots, and admitted longing for the rankest onions. For we shall find in Numbers, that both certain were punished, and the place, wherein they were then encamping, was called the graves of lust, for there they buried the people that lusted. With respect then to the first question, we say that it assuredly behoved Him to wait for the desire, and so at length to reveal Himself in due season the Giver. For most welcome is the gift to those in good case, when certain pleasures appear before it and precede it, inciting to thirst after what is not yet come: but the soul of man will be devoid of a more grateful sensation, if it do not first stretch after and labour for the pleasures of being well off. But perhaps you will say that there had been no way any entreaty from them, but murmuring rather, repentance, and outcry: for this would indeed be speaking more truly. To this we say, that entreaty through prayer will befit those who are of a perfect habit: and perchance the murmuring of the more feeble from depression or whatever cause, will partake of this: and the Saviour of all, being loving to man is not altogether angry at it. For as in those who are yet babes, crying will sometimes avail to the asking of their needs, and the mother is often called by it to find out what will please the child: so to those who were yet babes, and had not yet advanced to understanding, the cry of weariness so to say, has the force of petition before God. And He punisheth not in the beginning, even though He see them worsted by earthly lusts, but after a time, for this reason, as seems to me. They who were but newly come forth of Egypt, not having yet received the manna, nor having the Bread from heaven, which strengtheneth man's heart, fall as might be expected, into carnal lusts, and therefore are pardoned. But they who had already delighted in the Lord, as it is written, on preferring carnal delights to the spiritual good things, have to give most righteous satisfaction, and over and above their suffering have assigned them a notable memorial of their fate. For the graves of lust is the name of the place of their punishment.

We will consider the physical manna a type of the spiritual manna; and the spiritual manna signifies Christ Himself, but the physical manna foreshadows the more basic teaching of the Law. The daily gathering is reasonable, and the lawgiver forbids keeping it until the next day, obscurely indicating to those of old that when the time of salvation finally dawns, in which the Only Begotten appeared in the world with Flesh, the legal types should be completely abolished, and gathering food from there would be pointless, while the Truth Itself lies before us for our pleasure and enjoyment.

And the people shall go out and gather the day's portion each day. We will consider the sensible manna a type of the spiritual manna; and the spiritual manna signifies Christ Himself, but the sensible manna adumbrates the grosser teaching of the Law. With reason is the gathering daily, and the lawgiver forbids keeping it till the morrow, darkly hinting to them of old, that when the time of salvation at length shines forth, wherein the Only Begotten appeared in the world with Flesh, the legal types should be wholly abolished, and the gathering food thence in vain, while the Truth Itself lieth before us for our pleasure and enjoyment.

Notice again, so that you may understand, that He does not allow them to gather the physical manna on the seventh day, but commands that what has already been provided and gathered should be prepared for their food beforehand. For the seventh day signifies the time of the coming of our Savior, when we rest in holiness, ceasing from works of sin, and receiving as food both the fulfillment of our faith and the knowledge already arranged in us through the Law, no longer gathering it out of necessity, since more excellent food is now before us, and we have the Bread from heaven. The manna is collected in double measure before the holy sabbath, and you will understand from this that when the Law is concluded with respect to its temporal end, and the holy sabbath—that is, Christ's coming—is already beginning, the receiving of heavenly goods will be in some way a double measure, and the grace twofold, bringing in addition to the benefits from the Law the Gospel instruction as well. The Lord Himself may also be understood to teach this when He says, in the form of a parable: Therefore every scribe instructed in the kingdom of heaven is like a wealthy man who brings out of his treasure things new and old—the old being the things of the Law, the new those through Christ.¹⁴¹⁴

And it shall come to pass, on the sixth day, and they shall prepare that which they bring in, and it shall be double what they gather. Observe again, that thou mayest understand, that He does not suffer them to gather on the seventh day the sensible manna, but commands that which is already provided and gathered to be prepared for their food beforehand. For the seventh day signifies the time of the Advent of our Saviour, wherein we rest in holiness, ceasing from works of sin, and receiving for food, both the fulfilment of our faith, and the knowledge already arranged in us through the Law, no longer gathering it as of necessity, since more excellent food is now before us, and we have the Bread from heaven. The manna is collected in double measure before the holy sabbath: and you will understand thence, that the Law being concluded in respect of its temporal close, and the holy sabbath, that is, Christ's coming, already beginning, the getting of the heavenly goods will be after some sort in double measure, and the grace two-fold, bringing in addition to the advantages from the Law, the Gospel instruction also. Which the Lord Himself too may be conceived to teach when He says, as in the form of a parable. Therefore every scribe instructed unto the kingdom of heaven is like unto a wealthy man which putteth forth out of his treasure things new and old: the old the things of the Law, the new those through Christ.¹⁴¹⁴

And Moses and Aaron said unto all the congregation of the children of Israel, At even ye shall know that the Lord brought you forth from the land of Egypt, in the morning ye shall see the glory of the Lord, in that the Lord giveth you in the evening flesh to eat and in the morning bread to the full. Moses promises the people of Israel that God will give them quails in the evening, and declares that by this they will know with certainty that the Lord brought them up out of Egypt. And in the morning, he says, you will see clearly the glory of the Lord, when He gives you bread until you are full. Consider, I ask you, the difference between each of these. The quail represents the Law, for the bird always flies low and near the ground. In the same way, you will see those who are instructed through the Law practicing a more earthly form of piety through types, meaning things like sacrifice, purifications, and Jewish washing. These are lifted a little above the earth and seem to rise above it, but they are nevertheless in it and close to it, for what is perfectly good and lofty in understanding is not found in the Law. Moreover, it is given in the evening. The reference to evening signifies the obscurity of the letter, or the dark condition of the world when it did not yet have the True Light, that is, Christ, who when He was Incarnate said, I am come a Light into the world. But He says the children of Israel shall know that the Lord brought them out of Egypt. For only knowledge of the salvation generally through Christ is seen in the Mosaic book, while grace was not yet present in actual person. He hinted at this very thing when He added, In the morning ye shall see the glory of the Lord, in that He giveth you bread to the full. For when the mist of the Law, which is like night, has been dispersed, and the spiritual Sun has risen upon us all, we behold as in a mirror the glory of the Lord now present, receiving the Bread from heaven until we are full, that is, Christ Himself.

And Moses and Aaron said unto all the congregation of the children of Israel, At even ye shall know that the Lord brought you forth from the land of Egypt, in the morning ye shall see the glory of the Lord, in that the Lord giveth you in the evening flesh to eat and in the morning bread to the full. Moses promises to them of Israel, that quails shall be given them by God in the evening, and declares that hereby they shall know surely that the Lord brought them up out of Egypt. And in the morning ye shall see plainly, (he says) the glory of the Lord, when He shall give you bread to the full. And consider, I pray you, the difference between each of these. For the quail signifies the Law (for the bird ever flies low and about the earth): thus wilt thou see those too who are instructed through the Law unto a more earthly piety through types, I mean such as relate to sacrifice and purifications and Jewish washing. For these are heaved a little above the earth, and seem to rise above it, but are nevertheless in it and about it: for not in the Law is that which is perfectly good and lofty unto understanding. Moreover it is given in the evening: the account again by evening signifying the obscurity of the letter, or the darksome condition of the world, when it had not yet the Very Light, i. e.,. Christ, who when He was Incarnate said, I am come a Light into the world. But He says the children of Israel shall know that the Lord brought them out of Egypt. For knowledge only of the salvation generally through Christ is seen in the Mosaic book, while grace was not yet present in very person. This very thing He hinted at, when He added, In the morning ye shall see the glory of the Lord, in that He giveth you bread to the full. For when the mist of the Law, as it were night, hath been dispersed, and the spiritual Sun hath risen upon us all, we behold as in a glass the glory of the Lord now present, receiving the Bread from heaven to the full, I mean Christ Himself.

And it was evening and the quails came up and covered the camp, and in the morning as the dew ceased round about the host, and behold, upon the face of the wilderness a small thing, as coriander seed, white. Look at the arrangement of the things to be considered. He says that the quails covered the camp; regarding the manna, he says that in the morning when the dew had gone up, it lay on the face of the wilderness round about the camp. For the instruction through the Law—I mean that which comes in types and figures, which we have compared to the appearance of quails—covers the synagogue of the Jews. As Paul says, the veil lies upon their heart, and there is partial hardness. But when it was morning, that is, when Christ had now risen and flashed forth upon all the world, and when the dew had gone up—that is, the crude and fog-like introduction of legal ordinances (for Christ is the end of the Law and the Prophets)—then surely the true and heavenly manna will come down to us, meaning the Gospel teaching, not upon the congregation of the Israelites, but round about the camp, that is, to all the nations, and upon the face of the wilderness, that is the Church of the Gentiles, of which it is said that more are the children of the desolate than of the married wife. For over the whole world is scattered the grace of the spiritual manna, which is also compared to the coriander seed and is called small. For the power of the Divine Word, being truly subtle and cooling the heat of the passions, calms the fire of fleshly impulses within us and enters into the depths of the heart. For they say that the effect of this herb, I mean the coriander, is very cooling.

And it was evening and the quails came up and covered the camp, and in the morning as the dew ceased round about the host, and behold, upon the face of the wilderness a small thing, as coriander seed, white. Look at the arrangement of the things to be considered. He says of the quails, that they covered the camp; of the manna again, that in the morning when the dew was gone up, it lay on the face of the wilderness round about the camp. For the instruction through the Law, I mean that in types and figures, which we have compared to the appearance of quails, covers the synagogue of the Jews: for, as Paul saith, the veil lieth upon their heart, and hardness in part. But when it was morning, that is, when Christ had now risen, and flashed forth upon all the world, and when the dew was gone up, that is, the gross and mist-like introduction of legal ordinances ( for Christ is the end of the Law and the Prophets); then of a surety the true and heavenly manna will come down to us, I mean the Gospel teaching, not upon the congregation of the Israelites, but round about the camp, i. e., to all the nations, and upon the face of the wilderness, that is the Church of the Gentiles, whereof it is said that more are the children of the desolate than of the married wife. For over the whole world is dispersed the grace of the spiritual manna, which is also compared to the coriander seed, and is called small. For the power of the Divine Word being of a truth subtle, and cooling the heat of the passions, lulleth the fire of carnal motions within us, and entereth into the deep of the heart. For they say that the effect of this herb, I mean the coriander, is most cooling.

When the children of Israel saw it, they said to one another, "What is this?" because they did not know what it was. Being unfamiliar with what had been miraculously produced and unable to say from experience what it was, they said to one another, "What is this?" But this very thing which is said as a question, they made into the name of the thing, and called it in the Syrian tongue Manna, that is, "What is this?" From this you will see how Christ would be unknown among the Jews. For what was shown in the type, experience proved also had force in the reality.

And when the children of Israel saw it they said one to another, What is this? for they wist not what it was; being unused to what had been miraculously wrought and not being able to say from experience what it was, they say one to another What is this? But this very thing which is said interrogatively, they make the name of the thing, and call it in the Syrian tongue, Manna, i.e., What is this? and you will hence see, how Christ would be unknown among the Jews. For that which prevailed in the type, trial shewed that it had also force in the truth.

And Moses said to them, "Let no one leave any of it until the morning." But they did not listen to Moses. Some of them kept it until morning, and it bred worms and began to smell, and Moses was angry with them. The morning here represents the bright and glorious time when our Savior would come, when the shadow of the Law and the mist of

And Moses said to them, Let no man leave of it till the morning; and they hearkened not unto Moses, but some of them left of it until the morning, and it bred worms and stank, and Moses was wroth with them. The morning in this place signifies the bright and most glorious time of the coming of our Saviour, when the shadow of the Law and the mist of

the devil among the nations were somehow undone, the Only-Begotten rose upon us like light, and spiritual dawn appeared. The blessed Moses then commanded that none of the typical manna be left until the morning, for when that aforementioned time has risen upon us, the shadows of the Law are superfluous and utterly out of place because of the truth now present. Paul showed that the righteousness of the Law is truly useless when Christ has now appeared, saying of Him, for whom I suffered the loss of all things—that is, glorying in the Law—and do count them dung, that I may win Christ and be found in Him, not having my own righteousness which is of the Law, but that which is through the faith of Jesus Christ. Do you see, then, how as a wise man he took care not to leave any of it until the morning? Those who kept some of it until the morning are a type of the Jewish multitude that would not believe, whose eager desire to keep the law in the letter would produce corruption and worms. For do you hear how the Lawgiver is greatly angered against them? And Moses said to Aaron, Take one golden pot, and put manna in it, an omer full, and you shall lay it up before God to be kept. We may truly marvel at this and say, O the depth of the riches and wisdom and knowledge of God! For the wisdom hidden in the God-inspired Scriptures is truly incomprehensible, and their depth is deep, as it is written, who can find it out? You see, then, how our previous comment fit these things: For since Christ Himself was shown to be our true Manna, declared in type by way of image to them of old, he necessarily teaches in this place who will be full of Him and of what virtue and glory—the one who treasures up in himself the spiritual Manna and brings Jesus into the inmost recesses of his heart through right faith in Him and perfect love. For you hear how the omer full of manna was put in a golden pot and laid up before the Lord by the hand of Aaron to be kept. For the holy and truly pious soul, which brings forth the Word of God perfectly in herself and receives the entire heavenly treasure, will be a precious vessel, as if of gold, and will be offered by the High Priest of all to God the Father, and will be brought into the Presence of Him who holds all things together and preserves them to be kept, not allowing that which is by its own nature perishable to perish. The righteous man, then, is described as having in a golden vessel the spiritual Manna, that is Christ, attaining incorruption as in the Sight of God and remaining to be kept, that is, unto long-enduring and endless life. Christ therefore rightly convicts the Jews of no slight madness in supposing that the manna was given by the all-wise Moses to them of old, and in stopping their discourse about it at this point and not considering at all the things foreshadowed by it, by His saying, Verily I say to you, Moses has not given you the manna. For they ought rather to have considered this and perceived that Moses had merely brought in the service of mediation, but that the gift was no invention of human hand but the work of Divine Grace, outlining the spiritual in the grosser and signifying to us the Bread from Heaven, which gives Life to the whole world and does not feed the one race of Israel as if by preference.

the devil among the nations, being in some sort undone, the Only-Begotten rose upon us like light, and spiritual dawn appeared. The blessed Moses then commanded not to leave of the typical manna until the morning; for when the aforementioned time hath risen upon us, superfluous and utterly out of place are the shadows of the Law by reason of the now present truth. For that a thing truly useless is the righteousness of the Law when Christ hath now gleamed forth, Paul shewed, saying of Him, for whom I suffered the loss of all things, to wit, glorying in the Law, and do count them dung, that I may win Christ and be found in Him, not having mine own righteousness which is of the Law, but that which is through the faith of Jesus Christ. Seest thou then, how as a wise man he took care not to leave of it till the morning? They who kept of it unto the morning are a type of the Jewish multitude which should believe not, whose eager desire to keep the law in the letter, should be a producing of corruption and of worms. For nearest thou how the Lawgiver is exasperated greatly against them? And Moses said unto Aaron, Take one golden pot, and put therein manna, an omer full, and thou shalt lay it up before God to be kept. Well in truth may we marvel hereat, and say, O the depth of the riches and wisdom and knowledge of God! For incomprehensible in truth is the wisdom hidden in the God-inspired Scriptures, and deep their depth, as it is written, who can find it out? Thou seest then how our last comment fitted these things: For since Christ Himself was shewn to be our Very Manna, declared in type by way of image to them of old, needs does he teach in this place, of Whom and of what virtue and glory will he be full, who treasureth up in himself the spiritual Manna, and bringeth Jesus into the inmost recesses of his heart, through right faith in Him and perfect love. For thou hearest how the omer full of manna was put in a golden pot, and by the hand of Aaron laid up before the Lord to be kept. For the holy and truly pious soul, which travaileth of the Word of God perfectly in herself, and receiveth entire the heavenly treasure will be a precious vessel, like as of gold, and will be offered by the High Priest of all to God the Father, and will be brought into the Presence of Him Who holdeth all things together and preserveth them to be kept, not suffering to perish that which is of its own nature perishable. The righteous man then is described, as having in a golden vessel the spiritual Manna, that is Christ, attaining unto incorruption, as in the Sight of God, and remaining to be kept, that is unto long-enduring and endless life. Christ with reason therefore convicts the Jews of no slight madness, in supposing that the manna was given by the all-wise Moses to them of old, and in staying at this point their discourse thereon and considering not one at all of the things presignified thereby, by His saying, Verily I say unto you, Not Moses hath given you the manna. For they ought rather to have considered this and perceived that Moses had brought in the service of mediation merely: but that the gift was no invention of human hand, but the work of Divine Grace, outlining the spiritual in the grosser, and signifying to us the Bread from Heaven, Which giveth Life to the whole world, and doth not feed the one race of Israel as it were by preference.

This passage clearly reveals what the Jews were trying to hide—their true motive. One can see that the Truth cannot lie, for He said they were eager to follow Him not because they saw the miracles, but because they ate the loaves and were filled. They were rightly condemned for their great dullness, and one could truly say to them: "Look, a foolish people without understanding! They have eyes and do not see; they have ears and do not hear." For while our Savior Christ was using many words to draw them away from fleshly thoughts and, through His all-wise teaching, lifting them toward spiritual contemplation, they could not rise above physical concerns. When they heard about the Bread that gives life to the world, they still thought only of earthly bread, having their belly as their god, as it is written. Overcome by the desires of the belly, they justly heard the words: "whose glory is in their shame." You will find their words very similar to those of the Samaritan woman. When our Savior Christ was speaking at length to her as well, telling her about the spiritual waters and saying clearly, "Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst; rather, the water that I shall give him will be in him a well of water springing up into everlasting life," she grasped it through her own dullness. She let go of the spiritual fountain and thought nothing about it at all, but sank down to thinking about physical wells, saying, "Lord, give me this water, so that I won't be thirsty or have to come here to draw water." The Jews' words are therefore similar to hers. Just as she was weak by nature, these people likewise have nothing strong or vigorous in their understanding, but are weakened by unmanly desires of the belly. They show that what is written about them is true: "For the foolish man will utter folly, and his heart will imagine vain things."

Hereby is clearly divulged, though much desiring to be hid, the aim of the Jews, and that one might see that it is not lawful for the Truth to lie, which said that not because they saw the miracles, were they therefore eager to follow Him, but because they did eat of the loaves and were filled. With reason then were they condemned for their much dulness, and I suppose one should truly say to them, Lo a foolish people and without heart, they have eyes and see not, they have ears and hear not. For while our Saviour Christ by many words, as one may see, is drawing them away from carnal imaginations, and by His all-wise teaching winging them unto spiritual contemplation, they attain not above the profit of the flesh, and hearing of the Bread which giveth life unto the world, they still picture to themselves that of the earth, having their belly for god, as it is written, and overcome by the evils of the belly, that they may justly hear, whose glory is in their shame. And you will find such language very consonant to that of the woman of Samaria. For when our Saviour Christ was expending upon her too a long discourse, and telling her of the spiritual waters, and saying clearly, Whosoever drinketh of this water shall thirst again, hut whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall be in him a well of water springing wp into everlasting life: she caught at it through the dulness that was in her, and letting go the spiritual fountain, and thinking nothing at all about it, but sinking down to the gift of sensible wells, says, Lord give me this water, that I thirst not neither come hither to draw. Akin therefore to her language is that of the Jews. For as she was weakly by nature, in the same way (I think) have these too nought male or manly in their understanding, but are effeminated unto the unmanly lusts of the belly, and shew that that is true of them which is written, For the foolish man will utter folly, and his heart will imagine vain things.

When our Savior Christ explains the more divine mysteries that have already been foretold, He typically makes His teaching about them obscure and not entirely clear. He does not leave His awesome message lying open for the unholy and profane to see however they wish and trample underfoot. Instead, He veils it with obscurity as a kind of armor. This does not make it invisible to the wise, but when He sees foolish people among His listeners who understand nothing of what is being said, He opens up clearly what He wants to make known. He removes all the fog from His teaching, as it were, and sets the knowledge of the mystery before them plainly and in full view. In this way He leaves their unbelief without excuse. That He was accustomed to use this obscure and reserved way of speaking, as we have said, He Himself teaches us by saying in the Book of Psalms, "I will open My mouth in parables." The blessed prophet Isaiah likewise confirms our interpretation of this and shows it is not mistaken, proclaiming, "Behold a righteous King shall reign, and princes shall rule with judgment, and a man shall veil his words." Isaiah says that a righteous King has reigned over us, the one who says, "Yet was I appointed King by Him, upon Sion His holy mountain, declaring the commandment of the Lord." The princes living together in judgment—that is, in uprightness in everything—he calls the holy disciples, who often came to the Savior Christ when He veiled His words, saying, "Explain the parable to us." And once when He heard the question, "Why do You speak to the crowds in parables?" He is found to have declared the reason very plainly: "Because they seeing see not, and hearing they hear not, nor understand." For they were in no way worthy, it seems, since God who judges justly decreed this sentence upon them. So the Savior, having devised many turns in His teaching, when He saw that His listeners understood nothing, finally says more openly, "I am the Bread of life." He practically attacks their extreme lack of understanding, saying: You who surpass everyone in your unparalleled ignorance—when God declares that He will give you bread from heaven and has made you so great a promise in feeding you with manna, do you limit the divine generosity? Are you not ashamed of stopping the grace from above at this point, not knowing that it is only a small thing both for you to receive such things from God and for God Himself to give them to you? Do not believe, then, that that bread is the bread from heaven. For I am the Bread of Life, who long ago was foretold to you as a promise and shown to you as a type, but now am present fulfilling My proper promise. I am the Bread of Life—not bodily bread, which only cuts off the suffering from hunger and frees the flesh from the destruction that comes from it, but bread that remolds the entire living being wholly for eternal life and makes man, who was formed to exist forever, superior to death. By these words He points to the life and grace that come through His holy flesh, through which this property of the Only Begotten—that is, life—is brought into us.

It is the custom of our Saviour Christ when explaining the more Divine and already foretold Mysteries, to make His Discourse upon them darksome and not too transparent. For He commits not His so dread word to lie unveiled before the unholy and profane indiscriminately at their pleasure, to be trodden down by them, but having veiled it in the armour of obscurity, He renders it not invisible to the prudent, but when He seeth among His hearers any foolish ones, and who understand no whit of the things spoken, He opens clearly what He wills to make known, and removing as it were all mist from His Discourse, He sets the knowledge of the Mystery before them bare and in full view, hereby rendering their unbelief without defence. That it was His wont (as we have said) to use an obscure and reserved method of speaking, He will Himself teach us, saying in the Book of Psalms, I will open My Mouth in parables. And the blessed prophet Isaiah too no less will confirm our explanation hereof, and shew it in no wise mistaken, proclaiming, Behold a righteous King shall reign, and princes shall rule with judgment, and a man shall veil his words: for he says that He has reigned a righteous King over us who saith. Yet was I appointed King by Him, upon Sion His holy mountain, declaring the commandment of the Lord: and princes living together in judgment, that is, in uprightness in every thing, he calls the holy disciples who came to the Saviour Christ oftentimes veiling His words, saying, Declare unto us the parable. And He once on hearing the question, Why speakest Thou unto the multitudes in parables? is found to have declared most manifestly the cause, Because they seeing (He says) see not, and hearing they hear not, nor understand. For they were no ways worthy (it seems) seeing that God who judgeth justly, decreed this sentence upon them. The Saviour then, having devised many turns in His Discourse, when He saw that His hearers understood nothing, at length says more openly, I am the Bread, of life, and well-nigh makes an attack upon their unmeasured want of reason, saying, O ye who have the mastery over all in your incomparable uninstructedness alone, when God declares that He will give you Bread from Heaven, and has made you so great a promise in feeding you with manna, do ye limit the Divine Liberality, and are ye not ashamed of staying the grace from above at this, not knowing that it is but a little thing both for you to receive such things of God, and for God Himself to give them you? Do not then believe (saith He) that that bread is the Bread from Heaven. For I am the Bread of Life, Who of old was fore-announced to you as in promise, and shewn as in type, but now am present fulfilling My due promise. I am the Bread of Life, not bodily bread, which cutteth off the suffering from hunger only, and freeth the flesh from the destruction therefrom, but remoulding wholly the whole living being to eternal life, and rendering man who was formed to be for ever, superior to death. By these words He points to the life and grace through His Holy Flesh, through which this property of the Only Begotten, i. e., life, is introduced into us.

But we must know (since I think we ought to pursue with eager love of learning what brings us profit) that the typical manna was supplied by God to the Israelites for forty whole years while Moses was still with them. But when he had reached the common end of life, and Jesus was now appointed as commander and general of the Jewish ranks, he brought them across the Jordan, as it is written, and after circumcising them with knives of stone and bringing them into the land of promise, he finally arranged for them to be fed with bread, since the all-wise God had now stopped His gift of manna. So (for the type shall now be transferred to the truer reality) when Moses was laid to rest, that is, when the types of worship under the Law were brought to nothing, and Christ appeared to us, the true Jesus (for He saved His people from their sins), then we crossed the Jordan, then received the spiritual circumcision through the teaching of the twelve stones, that is, of the holy disciples, of whom it is written in the Prophets that the holy stones are rolled upon His land. For the holy stones going about and running over the whole earth are certainly these, through whom also we were circumcised with the circumcision made without hands in Spirit, that is, through faith. When then we were called to the kingdom of Heaven by Christ (for this and nothing else, I believe, it points to, that some entered into the land of promise), then the typical manna no longer belongs to us (for we are no longer nourished by the letter of Moses) but the Bread from Heaven, that is, Christ, nourishing us unto eternal life, both through the supply of the Holy Spirit, and the participation of His own Flesh, which infuses into us the participation of God, and destroys the deadness that comes from the ancient curse.

But we must know (for I think we ought with zealous love of learning to pursue what brings us profit) that for forty whole years was the typical manna supplied to them of Israel by God, while Moses was yet with them, but when he had attained the common termination of life, and Jesus was now appointed the commander and general of the Jewish ranks: he brought them over Jordan, as it is written, and having circumcised them with knives of stone and brought them into the land of promise, he at length arranged that they should be fed with bread, the all-wise God having now stayed His gift of manna. Thus (for the type shall now be transferred to the truer) when Moses was shrouded, that is, when the types of the worship after the Law were brought to nought, and Christ appeared to us, the true Jesus (for He saved His people from their sins), then we crossed the Jordan, then received the spiritual circumcision through the teaching of the twelve stones, that is of the holy disciples, of whom if is written in the Prophets that the holy stones are rolled upon His land. For the holy stones going about and running over the whole earth, are of a surety these, through whom also we were circumcised with the circumcision made without hands in Spirit, i. e., through faith. When then we were called to the kingdom of Heaven by Christ (for this and nought else, I deem, it pointeth to, that some entered into the land of promise), then the typical manna no longer belongeth to us (for not by the letter of Moses are we any longer nourished) but the Bread from Heaven, i. e., Christ, nourishing us unto eternal life, both through the supply of the Holy Ghost, and the participation of His Own Flesh, which infuseth into us the participation of God, and effaceth the deadness that cometh from the ancient curse.

Here again there is something hidden that we must address. For it is Christ the Savior's custom not to dispute the praises given to the saints, but rather to crown them with glorious honors. But when certain more ignorant people, not perceiving how greatly His excellence surpasses theirs, offer the saints superior glory, then He brings them to a more fitting understanding for their great benefit, as they consider who the Only-Begotten is and that He will surely surpass them by incomparable excellencies. Yet He does not make His discourse on this matter entirely clear, but keeps it somewhat obscure and free from any boasting, though by considering or comparing the works it forcibly secures the verdict of superiority. For example, He was once speaking with the woman of Samaria, to whom He promised to give living water, and the woman, understanding nothing of what was spoken, said, "Are you greater than our father Jacob who gave us the well?" But when the Savior wished to persuade her that He was both greater than Jacob and far more worthy of belief, He turns to the difference between the waters and says, "Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him, it will be in him a well of water springing up into everlasting life." And what does He thereby give us to understand except surely this: that the Giver of more excellent gifts must surely Himself be more excellent than the one with whom He is being compared? He uses this same method of leading and instruction now as well. For since the Jews were behaving arrogantly toward Him and dared to think highly of themselves, putting forward on every occasion their lawgiver Moses and often asserting that they ought to follow his ordinances rather than Christ's, thinking that the supply of manna and the gushing forth of water from the rock were most reasonable proof of his superiority over all, even over our Savior Jesus Christ Himself, He necessarily returns to His customary approach and does not say outright that He is superior to Moses, because of His hearers' unbridled boldness and their exceeding proneness to anger. Instead He comes to this very thing that is marveled at and by comparing it with the greater proves that it is small. For "he that comes to Me," He says, "shall never hunger, and he that believes on Me shall never thirst." Yes, He says, I too will agree with you that the manna was given through Moses, but those who ate it hungered. I will grant that water was given forth to you from the womb of the rocks, but those who drank it thirsted, and the aforesaid gift gave them some little temporary enjoyment. But he that comes to Me shall never hunger, and he that believes on Me shall never thirst.

There is herein again something concealed which we must say. For it is the wont of the Saviour Christ, not to contend with the praises of the saints, but on the contrary to crown them with glorious honours. But when certain of the more ignorant folk, not perceiving how great His excellence over them, offer them a superior glory, then does He to their great profit bring them to a meeter idea, while they consider Who the Only-Begotten is, and that He will full surely surpass by incomparable Excellencies. But not over clear does He make His Discourse to this effect, but somewhat obscure and free from any boast, and yet by consideration of or comparison of the works it forcibly takes hold on the vote of superiority. For instance, He was discoursing one time with the woman of Samaria, to whom He promised to give living water; and the woman understanding nought of the things spoken said, Art THOU greater than our father Jacob who gave us the well? But when the Saviour wished to persuade her that He was both greater than he, and in no slight degree more worthy of belief, He proceeds to the difference between the water, and says, Whosoever drinketh of this water shall thirst again, but whosoever drinlceth of the water that I shall give him, it shall be in him a well of water syringing up into everlasting life. And what thence does He give to understand but surely this, that the Giver of more excellent gifts must needs be surely Himself more excellent than he with whom was the comparison? Some such method then of leading and instruction He uses now too. For since the Jews were behaving haughtily towards Him, and durst think big, putting forward on all occasions their Lawgiver Moses, and often asserting that they ought to follow his ordinances rather than Christ's, thinking that the supply of manna and the gushing forth of water from the rock, were most reasonable proof of his superiority over all, and over our Saviour Jesus Christ Himself, needs He did return to His wonted plan, and does not say downright, that He is superior to Moses, by reason of the unbridled daring of His hearers, and their being most exceeding prone to wrath; but He comes to this very thing that is marvelled at, and by comparison of it with the greater, proves that it is small. For he that cometh to Me (He says) shall never hunger and he that believeth on Me shall never thirst. Yea (saith He) I too will agree with you that the manna was given through Moses, but they that did eat thereof hungered. I will grant that out of the womb of the rocks was given forth unto you water, but they who drank thirsted, and the aforesaid gift wrought them some little temporary enjoyment; but he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst.

What then does Christ promise? Nothing corruptible, but rather that blessing in the participation of His Holy Flesh and Blood, which restores the whole person to incorruption, so that one should need none of the things which ward off the death of the flesh—I mean food and drink. It seems that He here calls water the sanctification through the Spirit, or the Divine and Holy Spirit Himself, often so named by the Divine Scriptures. The Holy Body of Christ then gives life to those in whom It is, and holds them together unto incorruption, being commingled with our bodies. For it is conceived of as the Body of none other, but of Him who is by physis life, having in itself the whole virtue of the united Word, and inqualitied—or rather, fulfilled—with His effectuating might, through which all things are quickened and retained in being. But since these things are so, let those who have now been baptized and have tasted the Divine Grace know that if they go sluggishly or hardly at all into the churches, and for a long time keep away from the Eucharistic gift through Christ, and feign a harmful reverence in that they will not partake of Him sacramentally, they exclude themselves from eternal life in that they decline to be quickened. And this their refusal, although seeming perhaps to be the fruit of reverence, is turned into a snare and an offense.

What then doth Christ promise? Nothing corruptible, but rather that Blessing in the participation of His Holy Flesh and Blood, which restoreth man wholly to incorruption, so that he should need none of the things which drive off the death of the flesh, food (I mean) and drink. It seems that He here calls water, the Sanctification through the Spirit, or the Divine and Holy Ghost Himself, often so named by the Divine Scriptures. The Holy Body of Christ then giveth life to those in whom It is, and holdeth them together unto incorruption, being commingled with our bodies. For it is conceived of as the Body of none other, but of Him which is by Nature life, having in itself the whole virtue of the united Word, and inqualitied, yea or rather, fulfilled with His effectuating Might, through which all things are quickened and retained in being. But since these things are so, let them who have now been baptized and have tasted the Divine Grace, know, that if they go sluggishly or hardly at all into the Churches, and for a long time keep away from the Eucharistic gift through Christ, and feign a pernicious reverence, in that they will not partake of Him sacramentally, they exclude themselves from eternal life, in that they decline to be quickened; and this their refusal, albeit seeming haply to be the fruit of reverence, is turned into a snare and an offence.

Instead, they ought to earnestly gather up their inborn power and purpose so that they may be determined in clearing away sin, and strive to live a most honorable life, and thus hasten with complete confidence to the participation of Life. But since Satan is multifaceted in his deceptions, he never allows them to think that they should be sober-minded. Rather, after having polluted them with evils, he persuades them to shrink back from the very grace by which it would be likely that they, recovering from the pleasure that leads to vice as from wine and drunkenness, should see and consider what is for their benefit. Therefore, breaking off his bondage and shaking off the yoke cast upon us by his tyranny, let us serve the Lord with fear, as it is written, and through self-control show ourselves superior to the pleasures of the flesh and approach that Divine and Heavenly Grace, and rise up to the holy Participation of Christ. For in this way, in this way shall we overcome the deceit of the devil, and having become partakers of the Divine Nature, shall rise up to life and incorruption.

For rather ought they urgently to gather up their implanted power and purpose, that so they may be resolute in clearing away sin, and essay to live a life most comely, and so hasten with all boldness to the participation of Life. But since Satan is manifold in his wiles, he never suffers them to think that they ought to be soberminded, but after having denied them with evils, persuades them to shrink from the very grace, whereby it were likely, that they recovering from the pleasure that leads to vice, as from wine and drunkenness, should see and consider what is for their good. Breaking off therefore his bond, and shaking off the yoke cast upon us from his tyranny, let us serve the Lord with fear, as it is written, and through temperance shew ourselves superior to the pleasures of the flesh and approach to that Divine and Heavenly Grace, and mount up unto the holy Participation of Christ; for thus, thus shall we overcome the deceit of the devil, and, having become partakers of the Divine Nature, shall mount up to life and incorruption.

Through many words He struggles with them and in every way urges them toward salvation by faith. But He was not ignorant, as God, that they would run off to unbelief as if to their sister or closest companion, and would regard as nothing Him who calls them to life. So that they might know that Jesus was not ignorant of what kind of men they would prove to be, or rather, to speak more fittingly, so that they might learn they were under Divine wrath, He charges them again: But I said unto you that ye have both seen Me and believe not. I foreknew, He says, and clearly foretold that you would surely remain hard, and keeping fast hold of your cherished disobedience, you would be left without any share in My gifts. And when did Christ say anything of this kind? Remember Him saying to the blessed prophet Isaiah: Go and tell this people, Hear ye in hearing and understand not, and looking look and see not, for the heart of this people is waxen fat. Will not this word be shown to be true by these things also which are before us? For they saw, they saw that the Lord was by physis God, when He fed a multitude beyond number who came to Him with five barley loaves and two small fishes, which He broke up. But they have seen and believe not, because of the blindness which like a mist has come upon their understanding from the Divine wrath. For they were, I suppose, without doubt worthy to undergo this, because they, caught in innumerable stumblings and held fast in the unbreakable bonds of their transgressions, did not receive when He came the One who had power to loose them. For this reason was the heart of this people made fat.

By many words doth He struggle with them, and in every way urge them to salvation by faith. But He was not ignorant, as God, that they would run off to unbelief, as their sister or intimate foster sister, and would regard as nought, Him who calleth them to life. In order then that they might know that Jesus was not ignorant what manner of men they would be found, or rather, to speak more fittingly, that they might learn that they were under the Divine wrath, He charges them again, But I said unto you that ye have both seen Me and believe not. I foreknew (says He) and clearly foretold, that ye would surely remain hard, and keeping fast hold of your cherished disobedience, ye would be left without share in My gifts. And when did Christ say any thing of this kind? remember Him saying to the blessed prophet Isaiah, Go and tell this people, Hear ye in hearing and understand not, and looking look and see not, for the heart of this people is waxen fat. Will not the word be shewn to be true by these things also which are before us? for they saw, they saw that the Lord was by Nature God, when He fed a multitude exceeding number which came unto Him with five barley loaves, and two small fishes, which He brake up. But they have seen and believe not, by reason of the blindness which like a mist hath come upon their understandings from the Divine wrath. For they were (I suppose) without doubt worthy to undergo this, for that they, caught in innumerable stumblings, and fast holden in the indissoluble bands of their transgressions, received not when He came Him who had power to loose them. For this cause was the heart of this people made fat.

But that the Jewish crowd saw from the greatness of the sign that Jesus was by physis God, you will understand very well from this also. For marveling at what was done, as the Evangelist says above, they sought to seize Him to make Him a King. So no excuse for their foolishness is left to the Jews. For although they were astonished (and rightly so) at the divine signs, and came from the works proportionally to the Might of Him who works them, they nearly shudder at their readiness to believe, and spring back from good habits, readily somersaulting as it were into the very depths of destruction.

But that the multitude of the Jews saw by the greatness of the sign that Jesus was by Nature God, you will understand full well by this too. For marvelling at what was done, as the Evangelist says above, they sought to seize Him to make Him a King. No excuse then for their folly is left unto the Jews. For astonished (and with much reason) at the Divine signs, and coming from the works proportionably to the Might of Him Who worketh, they wellnigh, shudder at their readiness to believe, and spring back from good habits, readily making a summerset as it were into the very depths of perdition.

It was not enough for the Lord simply to say, "You have both seen Me and do not believe." He also needed to explain the reason for their blindness, so they might understand that they had fallen under divine displeasure. Therefore, like a skilled physician, He both shows them their sickness and reveals its cause—not so they would remain content in it after learning about it, but so they might by every means appease the Lord of all, who is grieved at them for just reasons. For He would never be grieved unjustly, nor would He who knows how to give righteous judgment have passed such judgment on them unless reason called Him to do so, with accusations rushing at Him from every direction. The Savior here affirmed that everything the Father gave Him would come to Him—not because He was unable to bring believers to Himself, for He could have accomplished this very easily if He had willed it, according to the power by which He is able to subdue all things to Himself, as Paul says. But since it seemed somehow necessary and more fitting to say that those who were in ignorance were enlightened by the Divine Nature, He again, as Man, attributes the work to the Father, as belonging to more God-befitting matters. For this was His custom, as we have often said. But it is likely that when He says all that the Father gives Him shall be brought to Him by God the Father, He is pointing to the people of the Gentiles who were soon about to believe in Him. This is the word of one skillfully threatening that both they shall fall away from grace, and that in their place shall come all who from the Gentiles are brought by the goodness of God the Father to the Son, as to Him who is by Nature Savior and Life-giving, so that they, sharing in the blessing from Him, may be made partakers of the Divine Nature, and thus be brought back to incorruption and life, and be restored to the original condition of our nature. Just as one would bring a sick person to a physician so he might drive away the disease that has fallen upon him, so we say that God the Father brings to the Son those who are worthy of salvation from Him. Hardness of heart is bitter and full of destruction for those who have it. Therefore the word of prophecy rebukes the Jews, crying aloud, "Be circumcised to God, and circumcise the hardness of your heart, you men of Judah and inhabitants of Jerusalem." Yet God the Father has kept the circumcision not for them but rather for us—namely, the circumcision in the heart through the Holy Spirit, performed according to the pattern of him who is a Jew inwardly. It is therefore right to flee from their disobedience and with all zeal to renounce hardness of heart and be reformed to a more receptive disposition, if we would turn away the wrath that came upon them to their destruction.

It did not behove the Lord simply to say, Ye have both seen Me and believe not, but it was necessary that He should bring in besides the reason of their blindness, that they might learn that they had fallen under the Divine displeasure. Therefore as a skilful physician He both shews them their weakness, and reveals the cause of it, not in order that they on learning it may remain quiet in it, but that they may by every means appease the Lord of all, Who is grieved at them, i. e., for just causes. For He would never be grieved unjustly, nor would He Who knows how to give righteous judgment have given any such judgment upon them, were not reason calling Him thereto, from all sides hasting unto the duty of accusal. The Saviour hereby affirmed that everything should come to Him, which God the Father gave Him; not as though He were unable to bring believers to Himself, for this He would have accomplished very easily if He had so willed, according to the working whereby He is able even to subdue all things to Himself, as Paul saith: but since it seemed somehow necessary and more fit, to say that they who were in ignorance were illumined by the Divine Nature, He again as Man attributes to the Father the operation, as to things more God-befitting. For so was His wont to do, as we have often said. But it is probable that when He says that all that He giveth Him shall be brought to Him by God the Father, He points to the people of the Gentiles now about full soon to believe on Him. It is the word of one skilfully threatening, that both they shall fall away from grace, and that in their stead shall come in all who of the Gentiles are brought by the goodness of God the Father, to the Son, as to Him Who is by Nature Saviour and Lifegiving, that they, partaking of the Blessing from Him, may be made partakers of the Divine Nature, and be thus brought back to incorruption and life, and be reformed unto the pristine fashion of our nature. As though one should bring a sick man to a physician, that he might drive away the sickness that has fallen upon him, so we say that God the Father brings to the Son those who are worthy salvation from Him. Bitter then and full of destruction is hardness of heart to them that have it. Therefore doth the word of prophecy chide the Jews, crying aloud, Be ye circumcised to God, and circumcise the hardness of your heart, ye men of Judah and inhabitants of Jerusalem. Yet not for them, but for us rather hath God the Father kept the circumcision in the heart, namely that which is through the Holy Ghost, wrought according to the rites of him who is a Jew inwardly. It is then right to flee from their disobedience, and with all zeal to renounce hardness of heart, and to reform unto a more toward disposition, if we would avert the wrath that was upon them unto destruction.

He says that conversion through faith will not be without profit for those who come to Him. For He had to show that being brought by God the Father was a most desirable thing and produced countless good things. The most excellent things, then, He says, will belong to those who are called to Me through grace from above and come. For I will not cast out the one who comes—that is, I will not discard him as an unprofitable vessel, as is said through one of the Prophets: Jechonias was despised as a vessel for which there is no use; he was cast away and thrown into a land he did not know. Earth, earth, hear the word of the Lord, write this man down as a man condemned. He will not be condemned, He says, nor cast out as one despised, nor will he remain without a share of My care, but he will be gathered into My storehouse and will live in the heavenly dwellings and will see himself possessed of every hope beyond human understanding. For eye has not seen nor ear heard, nor have the things which God prepared for those who love Him entered into the human heart. It is likely that the words "I will not cast out the one who comes to Me" also mean that the believer and the one who comes to the Divine Grace will not be handed over to judgment. For you will find that the word "out" has some such meaning, as in that parable in the blessed Matthew. For He says, the Kingdom of Heaven is like a net that was cast into the sea and gathered every kind, which, having been brought up and dragged to the shore, they gathered the good into containers but cast the bad away. For we will understand that the good are gathered into the Divine and heavenly Courts by His saying that the good were gathered into containers, and by the unprofitable being cast away, we will see that the ungodly will fall away from all good and go away into judgment. When Christ says, "The one who comes to Me I will in no wise cast out," let us understand that the people who come to Him through faith will never fall into torment. Most wisely, it seems to me, He veils a threat in these words against those most abandoned people—that if any will not quickly turn to obedience, they will be deprived of all good and will be excluded even against their will from His Friendship. For in promising not to cast out the one who comes, He indicates at the same time that He will surely cast out the one who does not come.

He says that conversion through faith will not be profitless unto them that come to Him. For He had to shew that the being brought by God the Father was a most desirable thing, and productive of ten thousand goods. Things most excellent then (saith He) shall be theirs, who through the grace from above are called to Me and come. For I will not cast out him that cometh, that is I will not discard him as an unprofitable vessel, as is said through one of the Prophets, Jechonias was despised, as a vessel whereof there is no use, he was cast away, and cast forth into a land which he knew not. Earth, earth, hear the word of the Lord, write ye this man a man proscribed. He shall not then be proscribed (saith He) nor cast forth, as one despised, nor shall he abide without share of Mine regard, but shall be gathered up into My garner, and shall dwell in the heavenly mansions, and shall see himself possessed of every hope beyond understanding of man. For eye hath not seen nor ear heard neither have entered into the heart of man, the things which God prepared for them that love Him. It is probable that the word?, I will not cast out him that cometh to Me signify moreover, that the believer, and he that cometh to the Divine Grace, shall not be delivered over to the judgment. For you will find that the word out, has some such meaning, as in that parable in the blessed Matthew. For (saith He) the Kingdom of Heaven is like unto a net that was cast into the sea and gathered of every kind, which having brought up and dragged to the shore, they gathered the good into vessels, but cast the bad away. For that the good are gathered into the Divine and heavenly Courts, we shall understand by His saying that the good were gathered into vessels: and by the unprofitable being cast away, we shall see that the ungodly shall fall away from all good, and go away into judgment. When then Christ says, Him that cometh to Me I will in no wise cast out, let us understand that the people which cometh unto Him through faith shall never fall into torment. Most wisely does He seem to me in these words to veil a threat against those most abandoned men, that if any will not turn with all speed to obedience, they shall be deprived of all good, and be excluded even against their will from His Friendship. For wherein He promises not to cast out him that cometh, He in the same signifieth that He will surely cast out him that cometh not.