Commentary on the Gospel of John — Book VIII (fragments)

Mary therefore took a pound of very expensive spikenard ointment and anointed Jesus' feet, then wiped His feet with her hair. The house was filled with the fragrance of the ointment.

Chap. xii. 3. Mary therefore took a pound of ointment of spikenard, very precious, and anointed the feet of Jesus, and wiped His feet with her hair: and the house was filled with the odour of the ointment.

While Martha was serving, Mary anointed the Lord with ointment, thereby accomplishing her love toward Him. Through the actions of both, the measure of love was filled up and made perfect.

While Martha was serving, Mary anointed the Lord with ointment, thus accomplishing her love towards Him; and by the actions of both, the measure of love was filled up and made perfect.

Judas Iscariot, one of His disciples who would betray Him, said, "Why wasn't this ointment sold for three hundred denarii and given to the poor?" He said this not because he cared for the poor, but because he was a thief and held the money bag, and he used to steal what was put into it. Therefore Jesus said, "Leave her alone. She has kept this for the day of My burial. For you always have the poor with you, but you do not always have Me."

4, 5, 6, 7, 8 Judas Iscariot, one of His disciples, which should betray Him, saith, Why was not this ointment sold for three hundred pence, and given to the poor? Now this he said, not because he cared for the poor; but because he was a thief and had the bag, and took away what was put therein. Jesus therefore said, Let her alone: against the day of My burying hath she kept this. For the poor ye have always with you; but Me ye have not always.

The traitor criticizes the woman who had shown her devotion to Christ and attacks her admirable action, pretending to condemn it out of love for the poor because she brought ointment instead of money. But Judas said this out of ignorance about what is truly excellent. For bringing gifts to God should be honored more than caring for the poor. However, the Evangelist reveals the real reason why Judas said this: it was not because he cared about the poor, but because he was a thief and a sacrilegious person, stealing money that was dedicated to God. And the Lord also makes it clear that the woman was blameless, which indirectly rebukes the traitor. In His good judgment, He does not criticize things that deserve praise, but says: Let her alone. He defends the anointing with ointment, saying it was done not out of extravagance, but because of a certain mystery connected to His burial, even though the woman who did it was unaware of the mystery's meaning. For many things have been both said and done according to a mystical type when those who spoke and acted were unaware of it. Yet here again the Lord rebukes Judas because he said this not out of piety, but because he was greedy for dishonest gain and was about to betray his Master for a small profit. For the burial and this reference to His death make this plainly clear. The Lord also presents an argument that convinces us that nothing is better than devotion to Him. For, He says, love for the poor is very praiseworthy, only it must come after veneration of God. What He says amounts to this: The time that has been appointed for honoring Me, that is, the time of My earthly life, does not require that the poor be honored before Me. He said this with reference to the Incarnation. However, He does not in any way forbid compassionate people from exercising their love toward the poor. Therefore, when there is need for service or for worship, these must be honored before love for the poor, for it is possible to do good after the spiritual services are finished. He says, therefore, that it is not necessary to always devote our time continuously to honoring Him or to spend everything on priestly service, but to spend the greatest part on the poor. Or put this way: Just as He tells His disciples to fast after He ascended to the Father, so also He says that then they may more freely give attention to caring for the poor and exercise their love for the poor with less disturbance and more leisure—which indeed was the case. For after the Savior's Ascension, when they were no longer following their Master on His journeys but had leisure, they eagerly spent all the offerings brought to them on the poor.

The traitor rebukes the woman who had shown her devotion towards Christ, and attacks the admirable deed, and affects to blame it out of love towards the poor, because ointment was brought and not money. But it was out of ignorance as to what is really excellent that Judas said this. For the bringing of presents unto God ought to be honoured more than the poor. The Evangelist however sets forth the reason, on account of which Judas said this: it was not that he felt any concern for the poor, but because he was a thief and a sacrilegious person, stealing the money which was dedicated to God. And the Lord also makes it clear that the woman was free from any blame, whereby He covertly rebukes the traitor; not in His good judgment finding fault with things that were worthy of praise, but saying: Let her alone. And He said in defence of the anointing with the ointment, that it had been done, not out of luxu-riousness, but because of a certain mystery which had reference to His burying; although she who did it was unaware of the design of the mystery. For many things have been both said and done with, reference to a mystical type, when they who spoke and acted were unaware of it. Yet here again the Lord rebukes Judas, because he said this not out of piety, but because he was greedy of base gain, and was going for a little gain to betray his Master. For the burying and the allusion thus made to His death indicate this plainly. And the Lord also brings forward an argument which convinces us that nothing is better than devotion towards Him. For, He says, love for the poor is very praiseworthy, only let it be put after veneration of God. And what He says amounts to this: The time, He says, which has been appointed for My being honoured, that is to say, the time of My sojourn on earth, does not require that the poor should be honoured before Me. And this He said with reference to the Incarnation. He does not however in any way forbid the sympathetic person to exercise his love towards the poor. Therefore when there is need of service or of singing, these must be honoured before love towards the poor; for it is possible to do good after the spiritual services are over. He says therefore that it is not necessary always without intermission to devote our time to honouring Himself, or to spend everything upon the priestly service, but to lay out the greatest part upon the poor. Or thus: As He bids His disciples to fast after He had ascended to the Father, so also He says that then they may more freely give attention to the care of the poor, and exercise their love for the poor with less disturbance and more leisure: which indeed was the case. For after the Ascension of the Saviour, when they were no longer following their Master on His journeys, but had leisure; then they eagerly spent all the offerings that were brought to them upon the poor.

A large crowd of the Jews therefore found out that He was there, and they came not only because of Jesus, but also so they could see Lazarus, whom He had raised from the dead.

9 A great multitude therefore of the Jews learned that He was there: and they came, not for Jesus' sake only, but that they might see Lazarus also, whom He had raised from the dead.

The crowd was amazed by how strange the miracle was. They wanted to see with their own eyes what they had heard about, so they could believe it more firmly. They wanted to see not only Lazarus but also Christ, who had performed the miracle. This wasn't the first time they were seeing Him, because they had often seen Him and spent time with Him. But since He had withdrawn to avoid suffering before the right time, they were looking to see Him again. The more thoughtful among them even admired Him, recognizing no fault in Him. The Lord deliberately chose not to enter Jerusalem right away but stayed outside, so that news of His presence would reach the city and draw the common people to want to see Him.

Through the strangeness of the sign the multitude are astonished; and that which they heard to have been done they wished also to behold with their eyes, that they might believe it more confidently. And they not only wished to see Lazarus, but also the Christ, the doer of the sign; not then seeing Him for the first time, for they had often seen Him and companied with Him; but inasmuch as He had gone into retirement, that He might not suffer before the proper time, they were seeking again to see Him: and the more reasonable among them even admired Him, as they recognised no fault in Him. With a settled purpose therefore the Lord did not immediately enter into Jerusalem, but remained outside, in order that by the report [which would reach the city] He might draw the common people to a desire of wishing to see Him.

The chief priests plotted to put Lazarus to death as well, because many of the Jews were leaving and believing in Jesus on account of him.

10, 11 But the chief priests took counsel that they might put Lazarus also to death; because that by reason of him many of the Jews went away, and believed on Jesus.

See now how frantic the rulers appear to be, wildly rushing back and forth under the influence of their envy, and saying nothing that makes sense. They seriously consider one murder after another, thinking they can eliminate the power of the miraculous deed along with their victim, so they might stop the people from rushing to believe in Christ.

See now how frantic the rulers seem to become, wildly rushing hither and thither under the influence of their envy, and saying nothing coherently. They seriously meditate murder upon murder, thinking to remove the force of the miraculous deed at the same time with their victim, that they might stop the people running to believe Christ.

When they heard that Jesus was coming to Jerusalem, they took palm tree branches and went out to meet Him. They cried out, saying, "Hosanna! Blessed is the King of Israel who comes in the Name of the Lord."

when they heard that Jesus was coming to Jerusalem, took the branches of the palm-trees, and went forth to meet Him, and cried out, saying: Hosanna: Blessed is the King of Israel that cometh in the Name of the Lord.

The crowds, being more obedient and responsive to the impact of the sign, went out to meet Christ, singing hymns to Him as One who had conquered death, and carrying palm branches. They did not praise Him with ordinary language, but quoted from the inspired Scripture what had been beautifully spoken about Him. They confessed that He was indeed King of Israel, calling Him specifically their own King and accepting the lordship of Christ. They say the Son is Blessed—not because He who blesses all things and protects them from destruction, and who is of the ineffable ousia of the Father, receives blessing that comes from the Father, but because the blessing that is owed to One who is God and Lord by physis is offered to Him by us, since He came in the Name of the Lord. For all the saints did not come with the authority of lordship, but as trusted servants. This One, by contrast, came as Lord. Therefore the prophetic language was quoted very appropriately about Him. Indeed, some are called lords who are not such by physis, but have this honorable title granted to them by favor. Similarly, to take another example, people are called "true" when they avoid lying, but this is not what we mean regarding Christ. He is not called "Truth" because He does not lie, but because He has that physis which is entirely superior to falsehood.

The multitudes, being more obedient and yielding to the effect of the sign, went to meet the Christ, hymning Him as One Who had conquered death, and carrying palm branches. And they do not praise Him with ordinary language, but quote from the inspired Scripture that which was beautifully spoken with regard to Him; confessing that He was indeed King of Israel, Whom also they called specially their own King, accepting the lordship of the Christ. And the Son, they say, is Blessed: not because He Who blesseth all things and guards them from destruction, and Who is of the ineffable Essence of the Father, receives the blessing which comes from the Father; but because the blessing which is due to One Who is God and Lord by Nature is offered to Him from us, inasmuch as He came in the Name of the Lord. For all the saints did not come with the authority of lordship, but as trusted servants; This One, on the contrary, as Lord. Wherefore the prophetic language was quoted very suitably with regard to Him. For indeed some are called lords, who are not such by nature, but have the honourable name granted to them by favour. As also, to take another case, men are called "true," when they abstain from falsehood: but this is not the thing to say with regard to Christ; for He is not called "Truth" for the reason that He does not speak falsely, but because He has that Nature which is altogether superior to falsehood.

Jesus found a young donkey and sat on it, just as it is written: "Do not be afraid, daughter of Zion. Look, your King is coming to you, sitting on a donkey's colt."

14, 15 And Jesus, having found a young ass, sat thereon; as it is written, Fear not, daughter of Zion: behold, thy King cometh unto thee, sitting on an ass's colt.

When a large crowd escorted Him like a bodyguard and shouted His praises, He sat on a donkey with complete self-control, teaching us not to become proud because of praise, and leaving out nothing that was necessary. Matthew therefore described the circumstances about the donkey in greater detail, but John goes straight to the main point of the event that best suited the occasion, as is his habit. And since Christ appears seated on a donkey on this occasion only, contrary to His usual practice, we do not say He did so because it was a long distance to the city—for it was only about fifteen furlongs away—nor because there was a crowd, for it is certain that on other occasions when He was with a crowd He did not do this. Rather, He does so to show that He is about to make the unclean among the Gentiles subject to Himself as a new people, and to lead them up to the privilege of righteousness, and to the Jerusalem above, of which the earthly Jerusalem is a type. This people, being made clean, will enter into that Jerusalem with Christ, who will be praised by the innocent angels, of whom the children are a type. And He calls the donkey a colt because the Gentile people had been untrained in the piety that faith produces.

For when a great multitude were escorting Him like a body-guard and shouting His praises, with the most perfect self-restraint He seated Himself upon an ass, teaching us not to be lifted up by praises, and omitting no necessary thing. Matthew therefore related at greater length the circumstances concerning the ass; but John comes at once to the point of the affair that was most suited to the occasion, as it is his custom to do. And since, contrary to His usual habits, on this occasion only, Christ appears seated on an ass, we do not say that He so sat for the reason that it was a long distance to the city; for it was not more than fifteen furlongs off: nor because there was a multitude; for it is certain that on other occasions when He was found with a multitude He did not do this: but He does so, to indicate that He is about to make subject to Himself as a new people the unclean among the Gentiles, and to lead them up to the prerogative of righteousness, and to the Jerusalem above, of which the earthly is a type; into which this people being made clean shall enter with Christ, Who will be hymned by the guileless angels, of whom the babes are a type. And He calls the ass a colt, because the people of the Gentiles had been untrained to the piety which faith produces.

The disciples did not understand these things at first, but when Jesus was glorified, they remembered that these things had been written about Him and that they had done these things to Him.

16 And His disciples understood not these things at the first: but when Jesus was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him.

At first, then, they did not know that these words had been written about Him. But after the Resurrection, they did not remain in the same blindness as the Jews, and the knowledge of the divine words was revealed to them through the Spirit. Christ was glorified when He came back to life after being crucified. The Evangelist is not ashamed to mention the disciples' ignorance and then their knowledge, since his purpose was not to worry about human approval but to argue for the glory of the Spirit, and to show what kind of men the disciples were before the Resurrection and what kind of men they became afterward. If these disciples were ignorant, how much more were the other Jews. After He was crucified, the veil was torn, so that we may know that nothing remains hidden and concealed any longer from the faithful and godly. They were given the light of knowledge from the time of the Resurrection, when Christ breathed into their face and they became different from the rest of humanity. They were enlightened even more on the Day of Pentecost, when they were transformed into the power of the Holy Spirit who came upon them.

At first therefore they were ignorant that these words had been written with regard to Him; but after the Resurrection, they did not continue to suffer from the Jewish blindness, but the knowledge of the Divine words was revealed to them through the Spirit. And then was the Christ glorified, when after being crucified He came to life again. And the Evangelist does not blush to mention the ignorance of the disciples, and again their knowledge, since his object was, to take no heed of respect for men, but to plead for the glory of the Spirit; and to show what sort of men the disciples were before the Resurrection, and what sort of men they became after the Resurrection. If therefore these disciples were ignorant, how much more were the other Jews. And after He was crucified, the veil was rent, in order that we may know that nothing any longer remains hidden and concealed from the faithful and godly. They were enlightened therefore with knowledge from the time of the Resurrection, when the Christ breathed into their face, and they became different from the rest of men. And to a still greater extent they were enlightened on the Day of Pentecost, when they were transformed into the power of the Holy Spirit Who came upon them.

The crowd that had been with Him when He called Lazarus out of the tomb and raised him from the dead testified about it. For this reason the crowd also went out to meet Him, because they had heard that He had performed this sign.

17, 18 The multitude therefore that was with Him when He called Lazarus out of the tomb, and raised him from the dead, bare witness. For this cause also the multitude went and met Him, for that they heard that He had done this sign.

The crowd of ordinary people, having heard what had happened, were easily convinced by those who testified that the Christ had raised Lazarus to life and destroyed the power of death, just as the prophets said. For this reason they also went and met Him.

The gathering of the common people, having heard what had happened, were readily persuaded by those who bare witness that the Christ had raised Lazarus to life, and annulled the power of death, as the prophets said: for this cause also they went and met Him.

This they say, finding fault with themselves for not having put Jesus and Lazarus to death long ago, urging themselves to murder. They are angry about the believing crowd, as if they were being deprived of their own special possessions—those which really belonged to God.

This they say, finding fault with themselves, that they had not long ago put Jesus and Lazarus also to death, urging themselves to murder; being angry concerning the believing multitude, as though deprived of their special possessions—-those which really belonged to God.

Anyone might be puzzled by these words and wonder why certain Greeks would be going up to Jerusalem to worship, especially at the time when the feast was being celebrated according to the Law. For surely no one will say that they went up merely to observe the people there; certainly it was with the intention of taking part in the feast that was appropriate for Jews and Jews only that they were traveling up along with the Jews. What was the point, concerning the motive of worship, that was common to both Greeks and Jews? And indeed we will find that the customs and inclinations of the two differed very widely; for one honored the truth, while the other honored what was false. What shall we say then about these words? Since the territory of the Jews was situated near that of the Galileans, and since both they and the Greeks had cities and villages in close proximity to each other, they were continually mixing together and exchanging visits, prompted by a variety of occasions. And since it somehow happens that the disposition of idol-worshippers is very easily inclined to welcome a change for the better, and since nothing is easier than to show that their false worship is utterly unprofitable, some among them were easily persuaded to change; not yet indeed to worship in full perfection Him Who alone is truly God, being somewhat divided with regard to the arguments in favor of abandoning idolatry, and following the teachings of their own teachers, I mean Plato and those who are called the wise men of his school. For they say that one God is the Creator of all things, and that the rest are included within the universe, and have been appointed by Him as directors for the administration of human affairs. It was then a custom for certain inhabitants of Palestine, especially the Greeks who had the territory of the Jews closely adjoining and bordering on their own, to be influenced in some way by Jewish ways of thinking, and to honor the name of One Sovereign Deity; and this was the view current among those Greeks whom we just now mentioned, although they did not express it in the same way that we do. And they, not having the tendency toward Judaism in full force, nor even having separated themselves from the customs dear to the Greeks, but holding an intermediate opinion which inclined both ways, are called "worshippers of God." People of this kind therefore, seeing that their own ways of thinking were not very sharply distinguished from those of the Jews as regarded sacrificial rites and the conception of a Sovereign Ruler (for the Israelites did not previously know the doctrine of the Holy and Consubstantial Trinity, nor even the true force of their spiritual worship), were in the habit of going up with the Jews to worship, especially at the national gatherings, not meaning to slight their own religion, but as an act of honor to the One All-supreme God.

Any one might be perplexed at these words and wonder with what motive certain of the Greeks should be going up to Jerusalem to worship, and this at the time when the feast was being celebrated according to the Law. For surely no one will say that they went up merely to look at the people there; certainly it was with the intention of participating in the feast which was suitable for Jews and Jews only, that they were journeying up in the company of the Jews. What was the point, as regards the motive of worship, that was common to both Greeks and Jews? And indeed we shall find that the habit and inclination of the two differed very widely; for the one honoured the truth, whereas the other honoured what was false. What shall we say then with regard to these words? As the territory of the Jews was situated near that of the Galileans, and as both they and the Greeks had cities and villages in close vicinity to each other, they were continually intermingling together, and interchanging visits, invited thereto by a variety of occasions. And since it somehow happens that the disposition of idol-worshippers is very easily brought to welcome a change for the better, and inasmuch as nothing is easier than to convict their false worship of being utterly unprofitable, some among them were easily persuaded to change; not yet indeed in full perfection to worship Him Who alone is truly God, being somewhat divided with regard to the arguments in favour of abandoning idolatry, and following the precepts of their own teachers, I mean Plato and those who are called the wise men of his school. For they say that one (God) is the Creator of all things, and that the rest are included within the universe, and have been elected by Him as directors for the administration of human affairs. It was then a custom for certain of the inhabitants of Palestine, especially the Greeks, who had the territory of the Jews closely adjoining and bordering on their own, to be impressed in some way by the Jewish habits of thought, and to honour the name of One Sovereign [Deity]; and this was the view current among those Greeks, whom we just now mentioned, albeit they did not express it in the same way that we do. And they, not having the tendency to Judaism in full force, nor even having separated themselves from the habits dear to the Greeks, but holding an intermediate opinion which inclined both ways, are called "worshippers of God." People of this kind therefore, seeing that their own habits of thought were not very sharply distinguished from those of the Jews as regarded sacrificial rites and the conception of a Sovereign Ruler: (for the Israelites did not previously know the doctrine of the Holy and Consubstantial Trinity, nor even the true force of their spiritual worship:) they were in the habit of going up with the Jews to worship, especially at the national gatherings, not meaning to slight their own religion, but as an act of honour to the One All-supreme God.

These people came to Philip, who was from Bethsaida in Galilee, and asked him, "Sir, we would like to see Jesus." Philip came and told Andrew, and then Andrew and Philip came and told Jesus.

21, 22 These therefore came to Philip which was of Bethsaida of Galilee, and asked him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: Andrew cometh and Philip, and they tell Jesus.

Even though they did not know it, the Pharisees were speaking the truth when they said, "Look, the whole world has gone after Him." For not only Jews but also Gentiles were destined to accept the faith. This is why the arrival of the Greeks happened at that time as a kind of firstfruits. Being a Galilean himself, Philip was approached by the Galilean Greeks, who asked him to show them Jesus, Whom they wanted to see because they kept hearing Him spoken of favorably, so that they might worship Him and obtain what they desired. But Philip, remembering that the Lord had told them, "Do not go into any territory of the Gentiles, and do not enter any city of the Samaritans," was afraid that he might seem to cause offense by bringing people to Christ who had not yet believed. He did not realize that the Lord had deliberately forbidden the disciples to approach the Gentiles until the Jews had first rejected the grace offered to them. So Philip tells Andrew, since Andrew was more inclined toward and experienced in such matters. Then, with Andrew's approval, they both bring the message to the Lord. Through his wise behavior, Philip teaches us that it is not good to speak carelessly to those who are our superiors, even if the matter seems right and proper. Instead, we should consult with wise friends about what should be done.

Even though they knew it not, the Pharisees were telling the truth when they said: Behold, the whole world is gone after Him. For not Jews only, but Gentiles as well, were destined to accept the faith. Wherefore also the application of the Greeks happened at that time as a sort of firstfruits; and to Philip as being himself a Galilean, the Galilean Greeks came, asking him to shew them Jesus Whom they wished to see, as they were continually hearing Him well spoken of; that they might worship Him and attain the object of their desires. But Philip, remembering that the Lord said unto them: Go not into any way of the Gentiles, and enter not into any city of the Samaritans, is afraid lest by any means he should seem to give offence by bringing to Christ those who had not believed, not knowing that it was of set purpose that the Lord had forbidden the disciples to approach the Gentiles until the Jews should first have rejected the grace given to them. And so Philip tells Andrew, he being more disposed for and accustomed to such things; and then, with his approval, they both carry the message to the Lord. And by his wise conduct Philip teaches us that it is not well to speak in a careless fashion to those who are above us, even though the matter seem to be a right and proper one, but rather to take counsel with wise friends as to what ought to be done.

Seeing that Gentiles are eagerly desiring to see Him and turn toward Him, He says for this reason: The hour is come. For the time of His Passion was near, after which the calling of the Gentiles immediately followed. He calls the present time "the hour" to show that no other occasion can bring Him to the necessity of suffering except this season marked out by His own appointed limits. Having done everything that was meant to lead people to faith and having preached the word of the kingdom of heaven, He now wants to move forward to the very culmination of His purpose, namely the destruction of death. This could not be accomplished any other way unless the Life underwent death for the sake of all people, so that in Him we all may live. For this reason also He speaks of Himself as glorified in His Death, even while suffering terrible things at the hands of the sinners who dishonor Him. Although He had been glorified by the angels in heaven from everlasting, His Cross was nevertheless the beginning of His being glorified on earth by the Gentiles as God. After He had left to themselves the Jews who openly despised Him, He turned to the Gentiles and is glorified by them as God, being confidently expected to come again in the glory of the Father. He declares not merely that the Word will then be glorified, but showing that He Who is ineffably to be regarded as sharing in humanity no less than Deity is One Only Son, He uses the title "Son of man." For He is One Son and One Christ, capable since His Incarnation of no separation of physis (nature), but ever remaining and ever regarded as God, although clothed in flesh.

Seeing therefore that Gentiles are hastening in eager desire to see Him and to turn towards Him, on this account He says: The hour is come. For near at hand was the time of His Passion, after which the calling of the Gentiles immediately followed. And He calls the time now present " the hour," with the intention of shewing that no other occasion can bring Him to the necessity of suffering, save only this season marked out by His own appointed limitations. For having done all things that were to lead men on to faith, and having preached the word of the kingdom of heaven, He now desires to pass onward to the very crowning point of His hope, namely to the destruction of death: and this could not otherwise be brought to pass, unless the Life underwent death for the sake of all men, that so in Him we all may live. For on this account also He speaks of Himself as glorified in His Death, and in suffering terrible things at the hands of the sinners who dishonour Him. Even though by the angels in heaven He had been glorified from everlasting, yet nevertheless His Cross was the beginning of His being glorified upon earth by the Gentiles as God. For after He had left to themselves the Jews who openly despised Him, He turned to the Gentiles and is glorified by them as God, being confidently expected to come again in the glory of the Father. And He declares not merely that the Word shall then be glorified, but, shewing that He Who is ineffably to be regarded as sharing in humanity no less than Deity is One Only Son, He uses the title "Son of man:" for He is One Son and One Christ, capable since His Incarnation of no separation of Nature; but ever remaining and ever regarded as God, although clothed in flesh.

He is one Son and one Christ, who since His Incarnation cannot be separated in physis, except that we may say we acknowledge separately the physis of the Word and the physis of the flesh. And we may say that they are not the same in conception, for the one is of the ousia of God the Father, but the other had its origin on earth in the holy Virgin. Nevertheless there is only one Christ from the two, who is not divided into two Sons after the union of these physeis that have been mentioned, but remains and is regarded as possessing the power of the Godhead, though clothed in flesh.

(From the Syriac.) [He is One Son and One Christ, capable since His Incarnation of no separation of Nature,] except so far as this, that we may say that we acknowledge separately the Nature of the Word and [the nature] of the flesh. And [we may say] that they are not the same in conception, for the one is of the Essence of God the Father, but the other had its root upon earth in the holy Virgin. Nevertheless there is only One Christ of the two, Who is not divided into a duality of Sons after the concourse of these Natures which have been mentioned, but remains and is regarded as in possession of the power of the Godhead, although clothed in Flesh.

He not only foretells His suffering and how near the time is, but He also gives the reason why He considered His suffering most precious, saying that the benefit of His passion would be great. Otherwise He would not have chosen to suffer, for He did not suffer unwillingly. Because of His mercy toward us, He showed such great and tender kindness that He deliberately endured all kinds of cruelties for our sake. And just as a grain of wheat sown in the earth produces many ears of corn, not suffering any loss to itself through them, but being present by its power in all the grains of every ear (for out of it they all sprouted), so also the Lord died, and opening the depths of the earth, brought up with Himself the souls of men, Himself being in them all according to the doctrine of the faith, over and above His own separate and distinct existence. And He has granted the power of receiving the fruits of the benefit He brings not only to the dead, but also to the living, if indeed the doctrine is made faithfully to correspond to the form of the parable. For the life of all men, both dead and living, is a fruit of the sufferings of Christ. For the death of Christ became a seed of life.

He not only foretells His suffering and the nearness of the time, but He also alleges the reason why He counted His suffering most precious, saying that the benefit of His passion would be great; for else He would not have chosen to suffer, for He suffered not unwillingly. For by reason of His clemency towards us, He displayed such great and tender kindness as deliberately to endure cruelties of all kinds for our sake. And even as a grain of wheat sown in the earth shoots forth many ears of corn, not receiving through them any loss to itself, but being present by its power in all the grains of every ear; for out of it they all shot forth: so also the Lord died, and opening the recesses of the earth, brought up with Himself the souls of men, Himself being in them all according to the doctrine of the faith, over and above His own separate and distinct existence. And it is not to the dead only that He has granted the power of receiving the fruits of the benefit He brings, but to the living also; if indeed the doctrine is made faithfully to correspond to the form of the parable. For the life of all men, both of dead and living, is a fruit of the sufferings of Christ. For the death of Christ became a seed of life.

Can it be then that the Divine Nature of the Word became capable of death? It would be completely impious to say this. For the Word of God the Father is in His Nature Life: He raises to life, but He does not fall. He brings death to nothing; He is not made subject to corruption. He gives life to that which lacks life, but does not seek His own life from another. For just as light could not become darkness, so it is impossible that Life should cease to be life. How then is the same Person said to fall into the earth as a grain of wheat, and also to "go up" as "God with a shout"? Surely it is evident that to taste of death was fitting for Him, inasmuch as He became Man. But nevertheless to go up in the manner of God was His own natural prerogative.

Can it be then that the Divine Nature of the Word became capable of death? Surely it were altogether impious to say this. For the Word of God the Father is in His Nature Life: He raises to life, but He does not fall: He brings death to naught, He is not made subject to corruption: He quickens that which lacks life, but seeks not His own life from another. For even as light could not become darkness, so it is impossible that Life should cease to be life. How then is the same Person said to fall into the earth as a grain of wheat, and also to "go up" as " God with a shout?" Surely it is evident that to taste of death was fitting for Him, inasmuch as He became Man: but nevertheless to go up in the manner of God, was His own natural prerogative.

You should not only avoid being offended by the thought of My suffering or disbelieving what I have said, but you should even be prepared for it in advance. For whoever chooses to be protective of his life here and is unwilling to risk it in dangers for My sake will lose it in the time to come. But whoever risks it in dangers in this present world is storing up great rewards for it. And whoever despises his life in this world will obtain incorruptible life in the world to come. And the Lord spoke these words not to suggest that the life (that is, the soul) can actually suffer anything here, but to indicate by "love of life" the tendency to cling to it firmly, as demonstrated by those who do not expose their body to dangers.

You not only ought not to be offended at the thought of My suffering, or to disbelieve the words I said, but it is even right that you should be prepared in anticipation of it; for he that thinks fit to be careful over his life here, and is not willing to expose it to dangers for My sake, loses it in the time to come. But he who exposes it to dangers in this present world is laying up in store for it great rewards. And he who despises his life in this world shall obtain in the world to come life incorruptible. And the Lord said these words, not as implying that the life [i. e. the soul] can suffer anything here, but meaning by "love of life" the disposition to hold it firmly, as shown by those who do not expose their body to dangers.

He is saying something like this: If I, He says, am exposing Myself to death for the sake of benefitting you, isn't it truly cowardly on your part to shrink from despising your temporary life in order to gain your own personal advantages, and to obtain imperishable life through the death of the body? For those who endure suffering seem to be hating their own life when they expose it to death and preserve it for everlasting blessings. And those who live in asceticism also hate their own lives, refusing to be overcome by the pleasures of bodily desire. Therefore, what Christ did in suffering for the sake of all people, He did so that it might serve as an example of manly courage, teaching those who desire the hoped-for blessings to be eager in practicing this virtue. For it is necessary, He says, that those who wish to follow Me display the same manly courage and endurance as Mine, because only in this way will they receive the crown of victory.

What He says is something of this kind: If I, He says, for the sake of benefitting you am exposing Myself to death, is it not indeed cowardly on your part to shrink from despising your transient life for the sake of enjoying your private advantages, and from obtaining life imperishable by means of the death of the body? For they Seem, to be hating their own life, with regard to the endurance of suffering, who expose it to death, and keep it for everlasting blessings. And they also who live in asceticism hate their own lives, not being subdued by the pleasures of the love of the flesh. What therefore Christ did, in suffering for the sake of all men, He did that it might be an example of manly courage; teaching those who are desirous of the hoped-for blessings to be eager in the practice of this virtue. For it is needful, He says, for those who wish to follow Me, to display manly courage and endurance like Mine: for so only will they receive the crown of victory.

And since the Author of our salvation did not travel by the path of glory and luxury, but by that of dishonor and hardships, we must also do the same and not complain, in order to reach the same place and share the Divine glory. And what honor shall we deserve if we refuse to endure sufferings like those of our Master? But perhaps in saying "where I am, there shall also My servant be," He speaks not of place, but of progress in virtue. For those who follow Him must also be characterized by the same qualities in which Christ appeared outstanding. This does not refer to the God-befitting and superhuman prerogatives, for it is impossible for a man to imitate Him Who is the True God and in His physis God; but it refers to all such qualities as the physis of man is capable of displaying: not the bridling of the sea and deeds of similar character, but being humble and meek and tolerant of insults.

And since the Author of our salvation travelled not by the path of glory and luxury, but by that of dishonour and hardships; so also we must do and not complain, in order to reach the same place and share the Divine glory. And of what honour shall we be worthy, if we refuse to endure sufferings like those of our Master? But perhaps in saying: where I am, there shall also My servant be, He speaks not of place, but of progress in virtue. For by the same qualities in which Christ appeared conspicuous, those who follow Him must also be characterised. This does not refer to the God-befitting and superhuman prerogatives, for it is impossible for a man to imitate Him Who is the True God and in His Nature God; but to all such qualities as the nature of man is capable of displaying: not the bridling of the sea and deeds of similar character, but the being humble and meek and tolerant of insults.

Here, He says, their reward certainly consists in being honored by the Father, for the disciples of Christ share in the kingdom and glory of Christ according to the measure appropriate for human beings. And He says that the honors are given from the Father, even though He Himself is the Giver of blessings. He ascribes to the Divine Nature the act of giving to each person according to their work, and shows us that the Father wills that we should obey the commands of the Son, because the Son does not make laws in opposition to the Father.

Herein, He says, certainly consists their recompense, in being honoured by the Father: for the disciples of Christ are sharers of the kingdom and glory of Christ, according to the measure fitting for men. And He says that the honours are given from the Father, although Himself is the Giver of blessings; ascribing to the Divine Nature the act of giving to every man according to his work, and showing us that the Father wills that we should obey the commands of the Son, because the Son does not legislate in opposition to the Father.

We must note therefore that whoever does things pleasing to God serves Christ, but whoever follows his own wishes is a follower rather of himself and not of God.

We must note therefore that he that does things pleasing to God serves Christ, but he that follows his own wishes, is a follower rather of himself and not of God,

Now, He says, is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. See, I ask you, in these words again how the human nature was easily affected by trouble and easily brought over to fear, whereas on the other hand the Divine and ineffable Power is in all respects inflexible and fearless and focused on the courage which alone is fitting to It. For the mention of death which had been introduced into the discussion begins to alarm Jesus, but the Power of the Godhead immediately subdues the suffering thus aroused and in a moment transforms into incomparable boldness that which had been conquered by fear. For we may suppose that even in the Savior Jesus Christ Himself the human feelings were stirred up by two qualities necessarily present in Him. For it must certainly have been under the influence of these that He showed Himself a Man born of woman, not in deceptive appearance or mere fantasy, but rather by nature and in truth, possessing every human quality, sin only excepted. And fear and alarm, although they are affections natural to us, have escaped being ranked among sins. And yet besides this, the human feelings were profitably troubled in Christ: not that the emotions should prevail and go forward, as in us; but that, having begun, they might be cut short by the power of the Word, nature in Christ first being transformed into some better and more Divine condition. For in this way and no other was it that the process of the healing passed over even unto us. For in Christ as the firstfruits the nature of man was restored to newness of life, and in Him we have also gained things above our nature. For on this account He is also named in the Divine Scriptures a second Adam. And in the same manner that as Man He felt hunger and weariness, so also He feels the mental trouble that is caused by suffering, as a human characteristic. Yet He is not agitated like we are, but only just so far as to have undergone the sensation of the experience; then again immediately He returns to the courage befitting to Himself. From these things it is evident that He indeed had a rational soul. For as the circumstance of feeling hunger or indeed of experiencing any other such thing is a suffering which is peculiarly that of the flesh, so also the being agitated by the thought of terrible things must be a suffering of the rational soul, by which alone in truth a thought can enter into us through the processes of the mind. For Christ, not having yet been on the Cross actually, suffers the trouble by anticipation, evidently foreseeing that which was to happen, and being led by reasoning to the thought of the future events. For the suffering of dread is a feeling that we cannot ascribe to the impassible Godhead, nor yet to the Flesh; for it is an affection of the thoughts of the soul, and not of the flesh. And although an irrational animal is troubled and agitated, inasmuch as it possesses a soul, yet it does not come to feel dread by a process of thought, nor by a logical anticipation of coming suffering, but whenever it happens to find itself actually involved in any evil situation, then it painfully experiences the sensation of the danger which is present. Here, on the other hand, the Lord is troubled, not by what He sees, but by what He anticipates in thought. Further it is noteworthy that Christ did not say "My flesh is troubled," but "My soul;" thereby dispelling the suggestion of the heretics. And although you may say that in the ancient Scripture God said to the Jews: Your fasts and holiday-keeping and festivals My soul hates, and other expressions of a similar kind; we shall maintain that He has made use of our habits of speech, especially by reason of His helpful condescension towards us; just as also by a forced use of language He attributes to His Incorporeal Nature a Face and Eyes and other bodily organs. But after the Incarnation, if we were to explain such expressions in the same way, it would follow that He was a mere image or phantom or shadow and not truly a Man, according to the teaching of the ungodly Manes. Therefore the Word of God made one with Himself human nature in its entirety, that so He might save the entire man. For that which has not been taken into His Nature, has not been saved.

Now, He says, is my soul troubled; and what shall I say? Father, save one from this hour: but for this cause came I unto this hour. See I pray you in these words again how the human nature was easily affected by trouble and easily brought over to fear, whereas on the other hand the Divine and ineffable Power is in all respects inflexible and dauntless and intent on the courage which alone is befitting to It. For the mention of death which had been introduced into the discourse begins to alarm Jesus, but the Power of the Godhead straightway subdues the suffering thus excited and in a moment transforms into incomparable boldness that which had been conquered by fear. For we may suppose that even in the Saviour Jesus Christ Himself the human feelings were aroused by two qualities necessarily present in Him. For it must certainly have been under the influence of these that He shewed Himself a Man born of woman, not in deceptive appearance or mere fancy, but rather by nature and in truth, possessing every human quality, sin only excepted. And fear and alarm, although they are affections natural to us, have escaped being ranked among sins. And yet besides this, profitably were the human feelings troubled in Christ: not that the emotions should prevail and go forward, as in us; but that, having begun, they might be cut short by the power of the Word, nature in Christ first being transelemented into some better and Diviner condition. For in this way and no other was it that the process of the healing passed over even unto us. For in Christ as the firstfruits the nature of man was restored to newness of life, and in Him we have also gained things above our nature. For on this account He is also named in the Divine Scriptures a second Adam. And in the same manner that as Man He felt hunger and weariness, so also He feels the mental trouble that is caused by suffering, as a human characteristic. Yet He is not agitated like we are, but only just so far as to have undergone the sensation of the experience; then again immediately He returns to the courage befitting to Himself. From these things it is evident that He indeed had a rational soul. For as the circumstance of feeling hunger or indeed of experiencing any other such thing is a suffering which is peculiarly that of the flesh, so also the being agitated by the thought of terrible things must be a suffering of the rational soul, by which alone in truth a thought can enter into us through the processes of the mind. For Christ, not having yet been on the Cross actually, suffers the trouble by anticipation, evidently beholding beforehand that which was to happen, and being led by reasoning to the thought of the future events. For the suffering of dread is a feeling that we cannot ascribe to the impassible Grodhead, nor yet to the Flesh; for it is an affection of the cogitations of the soul, and not of the flesh. And although an irrational animal is troubled and agitated, inasmuch as it possesses a soul, yet it does not come to feel dread by a process of thought, nor by a logical anticipation of coming suffering, but whenever it happens to find itself actually involved in any evil plight, then it painfully experiences the sensation of the danger which is present. Here, on the other hand, the Lord is troubled, not by what He sees, but by what He anticipates in thought. Further it is noteworthy that Christ did not say "My flesh is troubled," but "My soul;" thereby dispelling the suggestion of the heretics. And although thou mayest say that in the ancient Scripture God said to the Jews: Your fasts and holiday-keeping and festivals My soul hateth, and other expressions of a similar kind; we shall maintain that He has made use of our habits of speech, especially by reason of His helpful condescension towards us; just as also by a forced use of language He attributes to His Incorporeal Nature a Face and Eyes and other bodily organs. But after the Incarnation, if we were to explain such expressions in the same way, it would follow that He was a mere image or phantom or shadow and not truly a Man, according to the teaching of the ungodly Manes. Therefore the Word of God made one with Himself human nature in its entirety, that so He might save the entire man. For that which has not been taken into His Nature, has not been saved.

Nevertheless, after speaking of being troubled, He does not fall into silence, but transforms the suffering that had affected Him into fearless courage, almost going so far as to say: "Death is in itself nothing; but for this reason I allowed My Flesh to feel dread, so that I might fill it with a new element of courage. I came to restore life to those who are on earth, and therefore I am prepared for My Passion."

Nevertheless, after speaking of being troubled, He does not relapse into silence, but transforms the suffering which had affected Him into dauntless courage, almost going so far as to say: "Death is in itself nothing; but on this account I permitted My Flesh to feel dread, that I might infuse it with a new element of courage. I came to restore life to those who are on earth, wherefore also I am prepared for My Passion."

He then makes a request of His Father and shows the outward appearance of prayer, not because He is weak in His Almighty Nature, but in His Manhood. He ascribes superhuman attributes to the Divine Nature, not implying that the Divine Nature was something external to Himself—since He calls God His own Father—but in full awareness that universal power and glory belong to both Father and Son. Whether the text reads "Glorify Thy Son" or "Glorify Thy Name" makes no difference in the exact meaning of the ideas conveyed. Christ, however, despises death and the shame of suffering, looking only at what the suffering will accomplish. He almost sees the death of all mankind already disappearing as a result of the death of His own Flesh. He knows that the power of corruption is about to be destroyed forever, and that human nature will from then on be transformed to a newness of life. He says something like this to God the Father: "The body, O Father, shrinks from facing the suffering and dreads this death which is unnatural to it. Moreover, it seems unbearable that One who is enthroned with You and possesses Almighty power should be grossly abused by the audacious insults of the Jews. But since this is the reason I have come, glorify Your Son—that is, do not prevent Me from facing death, but grant this favor to Your Son for the good of all mankind." You can learn that the Evangelist elsewhere also speaks of the Cross as "glory" from what he says: "For the Holy Spirit was not yet given, because Jesus was not yet glorified." In his wisdom he speaks of being "crucified" as being "glorified," and the Cross is a glory. For although during His Passion Christ willingly and patiently endured many insults and voluntarily underwent sufferings for our sake that He could have refused, surely enduring this for the benefit of others demonstrates excessive compassion and supreme glory. The Son also became glorious in another way. From the fact that He overpowered death, we recognize Him to be Life and Son of the Living God. The Father is glorified when He is seen to have such a Son begotten of Himself, of the same Nature as Himself—who is Good, Light, Life, superior to death, and One who does whatever He wills. When He says "Glorify Your Son," He means: "Give Your consent to My willingness to suffer." For the Father gave up the Son to death, not without consultation, but willingly for the life of the world. Therefore the Father's consent is spoken of as a bestowal of blessings upon us, for instead of "suffering" He spoke of "glory." He also says this as a Pattern for us: while we should pray that we not fall into temptation, if we are tested we should bear it nobly and not flee from it, but pray that we may be saved unto God. "But Glorify Your Name"—for if through our dangers it happens that God is glorified, let everything else be considered secondary to that end.

He then makes a request of His Father and exhibits the outward appearance of prayer, not as being weak in respect of that Nature which is Almighty, but in respect of His Manhood, ascribing to the Divine Nature those attributes that are superhuman; not implying that the Divine Nature was something external to Himself, since He calls God His own Father, but in full consciousness that universal power and glory would be the lot of both Father and Son. And whether the text has: Glorify Thy Son, or: Glorify Thy Name, makes no difference in the exact significance of the ideas conveyed. Christ however, despising death and the shame of suffering, looking only to the objects to be achieved by the suffering, and almost beholding the death of all mankind already passing out of sight as an effect of the death of His Own Flesh; knowing that the power of corruption was on the point of being for ever destroyed, and that the nature of man would be thenceforth transformed to a newness of life: He all but says something of this sort to God the Father: "The body, O Father, shrinks from encountering the suffering, and dreads that death which is unnatural to it; nay more, it seems a thing not to be endured that One Who is enthroned with Thee and Who possesses Almighty power should be grossly outraged by the audacious insults of the Jews; but since this is the cause for which I have come, glorify Thy Son, that is, prevent Me not from encountering death, but grant this favour to Thy Son for the good of all mankind." And that the Evangelist in some other places also speaks of the Cross under the name of "glory," thou mayest learn from what he says: For the Holy Spirit was not yet [ given]; because Jesus was not yet glorified. For in his wisdom he in these words speaks of being "crucified" as being " glorified:" and the Cross is a glory. For although at the season of His Passion, Christ willingly and patiently endured many contumelies, and moreover underwent voluntarily for our sake sufferings which He might have refused to suffer; surely the undergoing this for the benefit of others is a characteristic of excessive compassion and of supreme glory. And the Son became glorious also in another way. For from the fact that He overpowered death, we recognise Him to be Life and Son of the Living God. And the Father is glorified, when He is seen to have such a Son begotten of Himself, of the same Nature as Himself. And He is Good, Light, Life, and superior to death, and One Who does whatsoever He will. And when He says: Glorify Thy Son, He means this: "Give Thy consent to Me in My willingness to suffer." For the Father gave up the Son to death, not without taking counsel, but in willingness for the life of the world: therefore the Father's consent is spoken, of as a bestowal of blessings upon us; for instead of "suffering" He spake of "glory." And this also He says as a Pattern for us: for while on the one hand we ought to pray that we fall not into temptation, yet on the other hand if we should be so tried we ought to bear it nobly and not to rush away from it, but to pray that we may be saved unto God. But Glorify Thy Name. For if through our dangers it comes to pass that God is glorified, let all things be accounted secondary to that end.

Moreover, just as death was destroyed in no other way than by the Death of the Savior, the same applies to each of the sufferings of the flesh: unless He had felt dread, human nature could not have become free from dread; unless He had experienced grief, there could never have been any deliverance from grief; unless He had been troubled and alarmed, no escape from these feelings could have been found. And regarding every one of the affections to which human nature is subject, you will find exactly the corresponding thing in Christ. The affections of His Flesh were aroused, not so that they might gain the upper hand as they do in us, but so that when aroused they might be thoroughly subdued by the power of the Word dwelling in the flesh, with human nature thus undergoing a change for the better.

Moreover, just as death was brought to naught in no other way than by the Death of the Saviour, so also with regard to each of the sufferings of the flesh: for unless He had felt dread, human nature could not have become free from dread; unless He had experienced grief, there could never have been any deliverance from grief; unless He had been troubled and alarmed, no escape from these feelings could have been found. And with regard to every one of the affections to which human nature is liable, thou wilt find exactly the corresponding thing in Christ. The affections of His Flesh were aroused, not that they might have the upper hand as they do indeed in us, but in order that when aroused they might be thoroughly subdued by the power of the Word dwelling in the flesh, the nature of man thus undergoing a change for the better.

Since what results from thoughts could not truly happen to lifeless flesh, but instead is appropriate to a human and rational soul, how can it be wrong to think that we are correct in assigning the suffering to it (that is, the human soul) rather than attributing it to the Nature of the Godhead, as we would be forced to do by necessary and unavoidable reasoning, if the Divine Nature dwelling in Christ's body truly took the place of the soul (according to their teaching)?

Since therefore that which is the outcome of thoughts could not truly happen to inanimate flesh, but on the contrary is suitable to a human and rational soul; how can it be improper to imagine that we think rightly in assigning the suffering to it [i. e. the human soul,] rather than in casting it upon the Nature of the Godhead, [as we must do] by forcible and inevitable reasoning, if truly (in accordance with their doctrine) the Divine Nature dwelling in Christ's body occupied the place of the soul?

The Evangelist did not say that it was the Father who uttered the voice from above, but that the voice came from heaven. He did this so that no heretics, upon hearing that the Father spoke, might try to claim that the Divine Nature—that is, the Father—is enclosed in a physical body. Therefore he speaks of the articulate voice, but how the voice came to be is not something we can explain. But what the meaning of its words signifies is this: The Son was distinguished by many signs, with the Father working the miracles along with him. And since the Father was fellow-worker with him in everything he did, he says now that he has glorified his Name and freely promises that he will also glorify it again through the sign at his death. For insofar as the Son is both God of God and Life born of that which is by physis Life, he raised himself from the dead. But insofar as he is regarded as a man like us, though without sin, he is not regarded as having raised himself, but as having been raised by the power of the Father. Jesus answered and said to them, "This voice has not come for my sake, but for your sakes."

The Evangelist did not say that it was the Father Who uttered the voice from above, but that the voice came from heaven; in order that no heretics, because they heard that the Father spake, might attempt to say that also the Divine Nature, to wit, the Father, is encompassed with a gross body. Wherefore he speaks indeed of the harmonious voice, but how the voice was brought to pass it is not in our power to say. But what the interpretation of its words signifies is this: The Son was conspicuous by many signs, the Father withal working the miracles along with Him; and inasmuch as He was Fellow-worker with Him in all things which He did, He says now that He has glorified [His Name,] and freely promises that He will also glorify it again, through the sign at His Death. For inasmuch as the Son is both God of God, and Life born of That which is by nature Life, He raised Himself from the dead; but inasmuch as He is regarded as a Man like us, albeit without sin, He is not regarded as having raised Himself, but as risen by the power of the Father. 30 Jesus answered and said unto them, This voice hath not come for My sake, but for your sakes.

The Father responded out loud—in a manner known only to Him—to His own Son, revealing His purpose with the intention of stirring up the zeal of those listening, so they might believe without any doubt that He is by physis the Son of God the Father. But the crowd was confused and split into different opinions, without understanding. For they should have grasped that it was the Father who gave the answer, the One to whom the Son had directed His words. For the Son did not ask for thunder to come, nor for an angel to speak a voice, yet He says: The Voice has not come for My sake, but for your sakes. For He knew the purpose of the One Who begot Him, even if no word had been spoken, since He was and is the Wisdom and Word of the Father. For your sakes therefore, He says, the Voice has come, so that you may receive Me as Son of God, Whom the Father knows to be by physis His own Son. Now the Lord says that the Voice has come, yet He does not add that it was the Father's Voice, nor how it came: for this is an unnecessary matter. He affirmed however that although they had even heard a Voice as from heaven, they persisted nonetheless in their impiety.

The Father replied aloud—-after what manner He only knows—-unto His own Son, manifesting His own purpose with intent to rouse the zeal of the hearers, that they might believe without any doubt that He is by Nature the Son of God the Father. But the multitude were perplexed and divided unto different surmisings, without understanding. For they ought to have apprehended that it was the Father that gave answer, unto Whom the Son had addressed His words. For the Son asked not for thunder to come, nor for an angel to utter a voice, nevertheless He saith: The Voice hath not come for My sake, but for your sakes. For He knew the purpose of Him Who begat Him, even if no word had been uttered, for that He was and is the Wisdom and Word of the Father. For your sakes therefore, He says, the Voice hath come; in order that ye may receive Me as Son of God, Whom the Father knoweth to be by Nature His own Son. Now the Lord says that the Voice hath come; yet He adds not that it was the Father's Voice, nor how it came: for this is a superfluous matter. He affirmed however that although they had even heard a Voice as from heaven, they persisted none the less in their impiety.

This deeply desired time of the Savior's presence on earth demonstrated that judgment and justice for the Gentiles had already arrived. They were about to be freed from the devil's arrogant tyranny, and the Holy and Righteous Judge was distributing completely just mercy to them. I believe we should not think that the world was being condemned at that moment, since the time of its justification had come. Rather, judgment in the sense of punishment will come upon the world later. Again: the prince of this world will be cast out. There will be judgment, He says, against the one who wronged the world, not against the world that suffered the wrong. For truly, as Christ Himself said: God did not send His Son to judge the world, but to save the world. This, then, is what He says will characterize the coming judgment: that the prince of this world will be cast out. And cast out from where? Clearly, from the dominion he violently seized and from the kingdom that does not belong to him at all. And "out" indicates the punishment of Hades and the journey to it.

This sore-yearned-for time of the Saviour's sojourn upon earth showed that the judgment and justice for the Gentiles was already come. For they were about to be delivered from the arrogant usurpation of the devil, and the Holy and Righteous Judge was portioning out most righteous mercy to them. For I think we ought not to suppose that the world was even now being condemned, when the moment of its justification was come; but judgment, in the sense of vengeance, shall come upon the world hereafter. Again: the prince of this world shall be cast out. There shall be, He says, judgment against him that wronged the world, and not against the world that endured the wrong. For truly, as Christ Himself said: God sent not His Son to judge the world, but to save the world. This then He says will be the character of the impending judgment, that the prince of this world shall be cast out. And cast out whence? Manifestly, from the dominion that hath been gained by him through violence, and from the kingdom that in no wise belongs to him. And " out " indicates the punishment of Hades and the passage to it.

However, after Christ had given Himself to the Father as a spotless sacrifice for our salvation, and was now about to pay the penalties that He suffered on our behalf, we were ransomed from the accusations of sin. And so, when the beast has been removed from among us, and the tyrant is overthrown, then Christ brings to Himself the human race that had gone astray, calling not only Jews but all humanity as well to salvation through faith in Him. For whereas the calling through the Law was partial, the calling through Christ was universal. For Christ alone, as God, was able to secure all good things for us. And with very good reason, He speaks of being "lifted up" rather than being "crucified." For He wanted to keep the mystery hidden from those who intended to kill Him, since they were not worthy to learn it. Nevertheless, He allowed those who were wiser to understand that He would suffer because of all and on behalf of all. And especially I think anyone might understand it this way, and very appropriately: that the death on the Cross was an exaltation which is always associated in our thinking with honor and glory. For on this account too Christ is glorified, inasmuch as the benefits He obtained for humanity through it are many. And by these He draws people to Himself, and does not, like the disciples, lead them to another. He shows therefore that He is Himself by physis God, in that He does not place the Father outside Himself. For it is through the Son that a person is drawn to the knowledge of the Father.

Howbeit, after that Christ had given Himself unto the Father for our salvation as a Spotless Victim, and was now on the point of paying the penalties that He suffered on our behalf, we were ransomed from the accusations of sin. And so, when the beast has been removed from our midst, and the tyrant is deposed, then Christ brings unto Himself the race that had strayed away, calling not only Jews but all mankind as well unto salvation through the faith that is in Him. For whereas the calling through the Law was partial, that through Christ was universal. For Christ alone, as God, was able to procure all good things for us. And with exceeding good omen, He speaks of being "uplifted" instead of being "crucified." For He would keep the mystery invisible to those intent on killing Him; for they were not worthy to learn it: nevertheless, He allowed them that were wiser to understand that He would suffer because of all and on behalf of all. And especially I suppose any one might take it in this way, and very fitly; that the Death on the Cross was an exaltation which is ever associated in our thoughts with honour and glory. For on this account too Christ is glorified, forasmuch as the benefits He procured for humanity thereby are many. And by these He draws men unto Himself, and does not, like the disciples, lead them to another. He shows therefore that He is Himself by Nature God, in that He does not put the Father outside Himself. For it is through the Son that a man is drawn unto the knowledge of the Father.

The Evangelist showed by this that the Lord did not suffer in ignorance, but voluntarily, and with full knowledge—not only that He was dying, but also in what manner. And He identified the Cross as His death.

Hereby the Evangelist showed that the Lord did not suffer in ignorance, but voluntarily; and with full knowledge, not only that He was dying, but also in what manner: and He named the Cross [as His] death.

The crowd therefore responded to Him, "We have heard from the Law that the Christ remains forever, so how can You say that the Son of Man must be lifted up? Who is this Son of Man?"

34 The multitude therefore answered Him, We have heard out of the Law that Christ abideth for ever: and how sayest Thou, The Son of Man must be lifted up? Who is this Son of Man?

As we have already noted, they say this because they understand "being lifted up" to mean being crucified. It was their custom to use more favorable terms for things that directly referred to terrible disasters. So they try to use Scripture to prove that Christ is speaking falsely. For Scripture, one of them says, denies that the Christ exists only for a limited time, when it says concerning Him: "You are a Priest for ever." How then can You say "I am the Christ" while also saying that You will die? Because they do not understand, the Jews claim that because of the Passion He cannot be Christ. They deny that it was written that the Christ must suffer and rise again and ascend to the Father, to be Minister of the Sanctuary and High Priest of our souls, when He would return to life as a Conqueror and Incorruptible. Yet Scripture foretells clearly, not only that He would come in this ordinary manner of a Man, but that He would die for the life of all people, and would return to life again after breaking apart the bonds of death. In this way the statement that Christ abides forever is fully and properly fulfilled. For when He had shown Himself superior to death and corruption, He ascended to the Father.

And this they say, as we have remarked, understanding that being " lifted up " meant being crucified. For it was their wont to signify by more auspicious names things which pointed directly to sore disasters. They essay therefore by means of the Scripture to prove that Christ speaks falsehood. For the Scripture, says [one of them], denies that the Christ is but for a time, when it says concerning Him: Thou art a Priest for ever. How then sayest Thou: "I am the Christ," whereas Thou sayest that Thou wilt die? For, because they understand not, the Jews say that by reason of the Passion He cannot be Christ; and they deny that it was written that the Christ must suffer and rise again and ascend unto the Father, to be Minister of the Sanctuary and High Priest of our souls, when He should return to life, a Conqueror and Incorruptible. Albeit the Scripture foretells expressly, not only that He should come in this common fashion of a Man, but that He should die for the life of all men, and should return to life again after breaking asunder the bonds of death: whereby the saying that Christ abideth for ever is fully and fitly accomplished. For when He had shown Himself superior to death and corruption, He ascended unto the Father.

Jesus therefore said to them, "The Light is among you for just a little while longer. Walk while you have the Light, so that the darkness does not overtake you. And the person who walks in the darkness does not know where he is going."

35 Jesus therefore said unto them, Yet a little while is the Light among you. Walk while ye have the Light, that the darkness overtake you not: and he that walketh in the darkness knoweth not whither he goeth.

To the Jews, who lacked understanding and were faithless, Christ does not openly and at length explain the deep mystery of the saying. Instead, He immediately moves on to speak another word, at the same time both teaching what is beneficial for them and showing them the reason why they do not understand the things in the Scriptures, and that if they did not believe in Him who is Light, the darkness of ignorance would certainly overtake them, and they would lose the benefits that come from the Light. For since their expectations were drawn from Scripture, they looked for the Messiah as a Light. But when He came, all their hopes turned out the opposite way; for a darkness overtook them because of their unbelief. Therefore recover yourselves quickly (He says) while it is still possible for you to gain some small share in the radiance of the Divine Light, so that the darkness of sin does not overtake you. And He rightly said that after the Light comes the darkness. For the darkness follows closely on the heels of the departing light. But since He spoke of "the Light," using the definite article, He signified Himself, for He alone is in truth The Light.

To the Jews, without understanding and faithless as they were, the Christ does not clearly and at length declare the deep mystery of the saying. But He speeds on at once to utter another, at the same time both expounding what is profitable for them and shewing them the cause wherefore they do not understand the things in the Scriptures, and that, if they believed not Him Who is Light, the darkness of ignorance would overtake them without fail, and they would forfeit the benefits that come of the Light. For inasmuch as their expectations were drawn from the Scripture, they looked for the Messiah as a Light. But when He came, all their hopes fell out contrariwise; for a darkness overtook them because of their unbelief. Recover yourselves therefore (saith He) speedily, while it is possible for you to win some small share in the radiance of the Divine Light, in order that the darkness of sin overtake you not. And right well He said that after the Light cometh the darkness. For the darkness presseth hard on the track of the departing light. But whereas He spake of "the Light," using the definite article, He signified Himself, for He alone is in truth The Light.

He therefore proved that faith in Him, through whom someone also comes to know the Father, is the way of salvation. And He calls them sons of Light whether of Himself or of the Father, for He speaks of the Father as Light after having spoken of Himself as Light—in order to show that the physis of Himself and of His Father is One: and we become sons of the Father when, through the faith which is in Christ, we accept the Father who is Light; for then we will also be called children of God.

He proved therefore that the faith which is in Him, through Whom a man comes to the knowledge also of the Father, is the way of salvation. And He names them sons of Light whether of Himself or of the Father, for He speaks of the Father as Light after having spoken of Himself as Light—-in order to show that the Nature of Himself and of His Father is One: and we become sons of the Father, when, through the faith which is in Christ, we accept the Father Who is Light; for then shall we also be entitled children of God.

After teaching them briefly what was beneficial, once again by God-befitting power He removes Himself from their presence, hiding Himself. He does not allow them to be stirred up to anger, but gives them an opportunity to reconsider, with the intention that they might do what was better. He withdraws deliberately, since His Passion is approaching. He shows that it was not His will to be put to death by the Jews, even though He willingly gave Himself up to suffer, offering Himself as a ransom for our life. He accepted death, which people naturally associate with sorrow, and transformed the sorrow into joy.

After teaching them in few words what was profitable, once again by God-befitting power He betakes Himself from their midst, concealing Himself; and not permitting them to be roused to anger, but giving them opportunity to change their mind, with intent that they might do what was better. And He withdraws with a set purpose, His Passion being nigh; shewing that it was not His will to be put to death by the Jews, notwithstanding that He willingly yielded Himself up to suffer, giving Himself a Ransom for our life; and accepted death, which men naturally liken unto sorrow, and changed the sorrow into gladness.

The Evangelist, wanting to expose their excessive stubbornness, also adds the words "before them," showing that they did not believe even what they saw.

And the Evangelist, wishing to convict their immoderate stubbornness, adds also the words: before them; showing that they did not believe even what they saw.

The word spoken by Isaiah was fulfilled: "Lord, who has believed our message? And to whom has the arm of the Lord been revealed?" They could not believe because Isaiah said long ago, "He has blinded their eyes and hardened their heart, so that they would not see with their eyes and understand with their heart, and turn back, and I would heal them."

38, 39, 40 That the word of Isaiah might be fulfilled, which he spake, Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed? For this cause they could not believe, for that of old Isaiah said, He hath blinded their eyes, and He hardened their heart; lest they should see with their eyes, and perceive with their heart, and should be converted, and I should heal them.

It was not, however, in order to fulfill the prophecies that the Jews killed the Lord, for if that had been the case they would not have been impious. Rather, it was because of their own wickedness. For although the prophets foretold the things that were certainly going to happen through their deliberate evil counsel, they foretold these things so that the sober-minded might avoid the snares of the devil, since those who heard could also have paid attention. For this reason the prediction was necessary.

It was not however with intent to fulfil the prophecies that the Jews slew the Lord, for in that case they would not have been impious; but it was by reason of their own malignity. For although the prophets foretold the things which were certainly to be brought to pass by their determined evil counsel, they foretold it for this cause, that the sober might leap over the pitfalls of the devil: for surely they who heard might also have taken heed. On which, account also the prediction was needful.

That it was not God who blinded the Jews. Otherwise He would not have held them accountable for this, since He certainly pardons involuntary offenses. But the meaning is as follows. It is as if Isaiah were presenting to us, as having been spoken by God, these words: "If I should become a Man and explain to you with My own voice what is beneficial, you still will not listen to Me, just as you did not listen to the prophets; nor, when you see indescribable signs, will you gain any benefit from seeing them." This is what "You will not see" really means. For He did not say, "I will harden their hearts and blind their eyes," but He said, "Although you hear, you will not hear; and though you see, you will not see, so that you may not be converted and I may heal you." For if they had heard and seen as they ought to have, they surely would have benefited from it. And so the passage contains no indication of unavoidable punishment, nor does it present a decree from One who is condemning and sentencing the Jews; rather, it is a prediction given with good intent. For He knew what kind of people they were going to become, and He made a declaration about them. Yet this statement does not apply to all the Jews, but only to the unbelieving ones, for many of them believed. This is how the Seventy translated the passage. But it is likely that the Evangelist followed the Hebrew text, which differs from that of the Seventy, and therefore said, "For this reason they could not believe, because He has blinded them." And as far as the prophet's actual wording goes, he did not say that "God" blinded them. It is likely that someone else did this, so that the Jews would not convert and find healing. But even if we accept the idea that God blinded them, it must be understood this way: that He allowed them to suffer blinding at the hands of the devil when their character was not good. For in this way He gives over to a debased mind and to passion those who have a disposition like theirs. But since they were such people, it was not right that they should know the depth of the mystery and its secrets, seeing that they were people who did not even keep the commandments of the Law. Therefore, since they received neither the Law nor the teachings of the Gospel, shutting tight the eye of their understanding, they do not receive the instruction that is able to enlighten them.

That it was not God Who blinded the Jews. For else He would not have required them to give account thereof, forasmuch as He surely pardons involuntary offences. But the meaning is on this wise. It is just as though Isaiah were setting before us, as having been spoken by God, the words: "If I should become a Man, and with Mine own voice expound unto you what is profitable, not even so will ye hearken unto Me, as neither did ye hearken unto the prophets; neither, when ye see signs beyond description, will ye be profited aught by seeing them." This is really what " Ye will not see " means. For He did not say: "I will harden their hearts and blind their eyes;" but He said: "Although ye hear, ye will not hear; and though ye see, ye will not see, in order that ye may not be converted and I may heal you." For if they had heard and seen in such a way as they ought, they would surely have found benefit thereby. And so the passage contains no indication of an inevitable punishment, nor does it set forth a decree of One condemning and sentencing the Jews; but it is a prediction given with a good purpose. For He knew what manner of men they were going to become, and He made a declaration concerning them. Yet the saying does not go against all [the Jews], but only against the unbelieving; for many of them have believed. In this way therefore the Seventy have rendered the passage. But it is likely that the Evangelist followed the text of the Hebrews, which differs from that of the Seventy, and therefore said: For this cause they could not believe, because: He hath blinded them; and so far as the actual wording of the prophet goes, he has not said that "God" blinded them. And it is likely that some one else did this, in order that the Jews should not convert and find healing. But even though we should accept the supposition that God blinded them, yet it must be understood in this way;—-that He allowed them to suffer blinding at the hands of the devil, when they were not good as regards their character. For in this way He gives up to a reprobate mind and to passion those who are of a disposition like theirs. But whilst they were such, it was not just that they should know the depth of the mystery and its secrets, seeing that they were men that kept not even the commandments of the Law. Whereas then they received neither the Law nor the ordinances of the Gospel, closing fast the eye of their understanding; on this account they receive not the instruction that is able to illuminate them.

Even among the rulers, many believed in Him; but because of the Pharisees they did not confess it, so they would not be expelled from the synagogue. They loved human glory more than the glory of God.

42, 43 Nevertheless even of the rulers many believed on Him; but because of the Pharisees they did not confess [ it], lest they should be put out of the synagogue: for they loved the glory of men more than the glory of God.

Now, however, when they were forced by the signs to believe and no longer dared to oppose the Lord, they missed out on eternal life because they stubbornly persisted in their wicked perversity—valuing their reputation in the eyes of people more highly than their relationship with God, and being enslaved to temporary glory, considering it an unbearable loss to lose the respect of the Pharisees. Since this was what prevented them from believing, listen to what Christ says:

Now, however, when constrained by the signs to believe and no longer daring to gainsay the Lord, they fail of eternal life through the persistence of their own abominable perversity in esteeming their position in the eyes of men higher than their relationship to God, and in being slaves of a temporal glory, deeming it an intolerable loss to fail of honour at the hands of the Pharisees. Forasmuch therefore as this was what hindered them from believing, hear what the Christ says:—-

Against His usual practice He cries aloud, and this cry exposes the inappropriate fear of those who believed in Him yet concealed their belief. For He wants to be honored by people who choose to admire Him openly, not secretly. He assumes that while faith should be held in the heart, the wise confession that flows from it should be made with great boldness. And since, being by nature God, He condescended to take a form like ours, He temporarily refrains from declaring plainly to the ears of those who hate Him that they ought to believe in Him, although He often did say this. With complete adaptation to the needs of those who suffer from the disease of untamable envy toward Him, He gradually trains their minds to penetrate toward the depth of the mysteries concerning Himself, leading them not to the human prosopon, but to that which was of the divine ousia. For the Godhead is apprehended completely in the prosopon of God the Father, since He has in Himself the Son and the Spirit. Very wisely He moves them forward, saying: He that believeth on Me believeth not on Me, but on Him that sent Me. For He does not exclude Himself from being believed on by us, because He is God by nature and has shone forth from God the Father. But skillfully, as has been said, He handles the minds of the weak to shape them toward piety, so that you might understand Him to say something like this: "When you believe in Me, who for your sakes am on the one hand a man like yourselves, but on the other hand am God by reason of My own nature and of the Father from whom I am, do not suppose that you are placing your faith in a man. For I am by nature God, even though I appear like one of you, and I have within Myself Him who begot Me. Therefore, since I am consubstantial with Him who has begotten Me, your faith will certainly pass on also to the Father Himself." So as we said, the Lord, gradually training them toward something better and profitably interweaving the human with what is God-befitting, said: He that believeth on Me and the words that follow. For He has made it very clear that faith must not be directed simply to a man, but to the nature of God, even though the Word was clothed in flesh, because His nature was not converted into man. And He made abundantly clear that He is equal in every respect with God the Father, because of their likeness of nature and their identity, as we may call it, of ousia, by saying:

Contrary to His wont He cries aloud, and the cry convicts the ill-timed fear of men which influenced those who believed on Him and yet veiled their belief. For He wishes to be honoured of men that choose to admire Him, not stealthily, but openly. For He assumed that while faith ought to be laid up in the heart, nevertheless the most wise confession that is founded thereon ought to be made with great boldness. And forasmuch as, being by Nature God, He condescended to take a form like ours, He refuses for the time to declare in plain words into the ears of men who hate Him that they ought to believe in Him, although He often did say this; and with fullest adaptation to the needs of those who suffer the distemper of untamable envy at Him, He gradually accustoms their minds to penetrate towards the depth of the mysteries concerning Himself, [leading them] not to the Human Person, but to That Which was of the Divine Essence; inasmuch as the Godhead is apprehended completely in the Person of God the Father, for He, hath in Himself the Son and the Spirit. Exceeding wisely He carries them onwards, saying: He that believeth on Me believeth not on Me, but on Him that sent Me; for He does not exclude Himself from being believed on by us, because He is God by nature and has shone forth from God the Father. But skilfully (as has been said) He handles the mind of the weak to mould them to piety, in order that thou mightest understand Him to say something of this kind: "When ye believe on Me, Who for your sakes am on the one hand a man like yourselves, but on the other hand am God by reason of My own Nature and of the Father from Whom I am, do not suppose that it is upon a man you are setting your faith. For I am by Nature God, notwithstanding that I appear like one of yourselves, and I have within Myself Him Who begat Me. Forasmuch therefore as I am Consubstantial with Him that hath begotten Me, your faith will assuredly pass on also to the Father Himself." As we said therefore, the Lord, gradually training them to something better, and profitably interweaving the human with what is God-befitting, said: He that believeth on Me and the words that follow. For that the faith must not be directed simply to a man, but to the Nature of God, notwithstanding that the Word was clothed in flesh, because His Nature was not converted into man, He hath very clearly informed us; and that He is on an equality in every respect with God the Father, by reason of Their likeness of Nature and Their identity (as we may term it) of Essence, He made amply clear: by saying:—-

Behold, again He grasps their faith and fixes it on Himself, and accomplishes two very useful things at once. For on the one hand, by declaring Himself to be Light He proves that He is God by physis, since being called this belongs to Him alone Who is by His physis God; and on the other hand, by adding the reason for His coming, He brings shame to anyone who thinks little of loving Him. Because we must clearly understand that those who had not yet believed on Him are still in darkness, since being in the light that flows from Him belongs only to those who have believed on Him. And He also leads them to remember the things spoken about Him in many passages, where He foretold that He would come to enlighten the world; for example: "Be enlightened, be enlightened, O Jerusalem, for thy Light, the True Light, is come, and the glory of the Lord is risen upon thee"; and: "Send out Thy Light and Thy Truth." Therefore it is as if He had said: "I am the Light that is expected in Scripture, coming for the salvation of the world, to enlighten those who are wandering in darkness as if in night."

Behold, again He grasps their faith and fixes it on Himself, and effects at once two most useful ends. For on the one hand in professing Himself to be Light He proves that He is God by Nature, for so to be called befits Him alone Who is in His Nature God; and on the other hand by adding the cause of His coming, He brings a blush to the cheek of any man who thinks but little of loving Him. Because we evidently must understand that those who had not yet believed on Him are as yet in darkness, inasmuch as to be in the light that flows from Him is theirs only who have believed on Him. And He leads them also to the remembrance of the things that are spoken in many passages concerning Him, whereby He foretold that He would come to enlighten the world; as for example; Be enlightened, be enlightened, O Jerusalem, for thy Light, the True Light, is come, and the glory of the Lord is risen upon thee; and: Send out Thy Light and Thy Truth. Therefore it is just as if He had said: "I am the Light that in the Scripture is looked for, to come for the salvation of the world, to enlighten them that are wandering in darkness as if in night."

Those who refuse to hear Him and do not accept the saving faith will therefore be self-condemned, He says. For He who came to bring light did not come to judge, but to save. So the person who disobeys and thereby brings the greatest miseries upon himself should blame himself as justly punished. "For I am not the cause of this, since I desire to save those who are about to fall into judgment, and I came for this very purpose. For when someone makes a law that punishes the disobedient, he does not make it for the sake of punishing those who transgress it, but so that those who hear it may pay attention to it and be kept safe. Therefore, having come to save, I command you to believe and not to despise My words, since the present time is a time of salvation, not of judgment. For on the day of judgment, the word that called you to salvation will bring the penalties of disobedience upon you. And what was the nature of the word that I spoke?"

They will be self-condemned therefore, He says, who refuse to hear Him and do not accept the saving faith. For He that came to illumine, came not in order to judge, but to save. He therefore that disobeys and thereby subjects himself to the greatest miseries, let him blame himself as justly punished." For I am not the cause thereof, Who desire to save those that are going to fall into judgment, and Who came for this end. For he that makes a law punishing the disobedient, makes it not for the sake of punishing them that transgress it, but in order that they that hear may take heed of it and be safe. I therefore, having come to save, charge you to believe, and not to despise My words; inasmuch as the present is a time of salvation, not of judgment. For in the day of judgment, the word that called you to salvation will bring the penalties of disobedience upon you. And of what nature was the word that I spake? "

FROM THE EIGHTH BOOK OF SAINT CYRIL'S COMMENTARY ON THE GOSPEL OF JOHN; WHAT HE SAYS CONCERNING THE HERETICS, WHO USE UNCLEAR LANGUAGE BECAUSE THEY WANT TO HIDE THEIR IMPIETY.

FROM THE EIGHTH BOOK OF S. CYRIL's COMMENTARY ON THE GOSPEL OF JOHN; WHAT HE SAITH CONCERNING THE HERETICS, WHO, DESIRING TO CONCEAL THEIR IMPIETY, USE OBSCURE LANGUAGE.

Their conscience justly does not allow them to speak plainly, although an inner impulse urges them to lift up their horn on high, as it is written, and they speak evil against Him Who truly and by physis (nature) is God, namely the Only-Begotten, Who reflects the physis of the Father, being the essential and natural Likeness and Image of Him.

For justly their conscience does not suffer them [to speak plainly], although an impulse from within urges them to lift up their horn on high, as it is written, and they speak evil against Him Who truly and by Nature is God, namely the Only-Begotten, Who reflects the Nature of the Father, being the essential and natural Likeness and Image of Him.

For it is through Jesus Christ that those who believe have glory and dwelling with God, and the Divine Paul argues on our behalf, writing that it was God who was in Christ reconciling the world to Himself. Let none of those who habitually hear the God-inspired Scripture in a foolish manner corrupt what is read when it states that God was in Christ, or think that Paul means someone clothed with the Spirit, for that interpretation is not at all correct. For Christ is indeed God by physis, and not a man clothed with God as one of the prophets was.

For it is by Jesus Christ that those who believe have glory and indwelling with God, and the Divine Paul contends on our side, writing thus, that it was God Who was in Christ reconciling the world unto Himself. For let none of those who are accustomed after a foolish manner to hear the Scripture which is inspired by God, corrupt what is read, when it asserts that God was in Christ; or think that [Paul] says "one clothed with the Spirit," for the expression is not very correct. For Christ is indeed by Nature God, and not a man "clothed with God" as one of the prophets.

Therefore, the faith that justifies is a type of the change, and when the Son receives this faith to Himself, He truly causes it to approach the Father also, because there is one Godhead in them both and an undistinguishable glory of ousia.

Therefore a type of the change is that faith which justifies, which when the Son receives unto Himself He truly causes to approach the Father also, for there is One Godhead in Them Both, and an undistinguishable glory of Essence.

Was the Mystery of the Christians, which is so worthy of worship and so great, merely an image or shadow, or perhaps just an imagination or phantom—or was it truly real? And did Manes, that lover of paganism who was both a guilty wretch and ungodly, really make no mistake at all? Is it instead we who are wrong in arguing this way against these people? But these things are not true—God forbid! Let such ideas rather be "cast away on some distant mountain, or into the waves," as some say. For we do not believe in vain that He was a Man, that is, one who in every way was like us, except for sin alone.²²

"Was therefore the Mystery of Christians, so adorable and great, an image or shadow, or rather an imagination or phantom: or was it verily real? And did Manes, that lover of heathendom, and a guilty wretch too, as well as ungodly, indeed make no mistake, no not at all; but is it rather we who err, in reasoning thus against these men? But these things are not so: God forbid. Let them rather be "cast away on some mountain far off, or to the waves," as some say. For not in vain do we believe that He was a Man, that is, one Who in everything was like ourselves, sin only excepted.²²