INTRODUCTION.
The Psalmist declares very well that the Lord will give utterance to those who evangelize with great power. But I believe that those who should approach this task are not just any random people, but those who have been illuminated with grace from above, since both "All wisdom is from the Lord," as it is written, and "Every good gift and every perfect gift is from above and comes down from the Father of lights." For speaking about the Essence that is above all and the Mysteries that belong to it is uncertain and not without danger to many people, while silence on these subjects is free from danger. Nevertheless, although we think we have great need of silence, God Who is over all excludes us from this, saying to one of the Saints (this was Paul), "Speak and do not hold your peace." And the ordinance of the Law shows this no less clearly, indicating spiritual things through the more physical type. For it commands those who have been called to the Divine Priesthood to declare to the people by the sound of trumpets about those things which they ought to learn. For when God willed to set forth most excellent things in His laws, I do not believe He intended that the leaders of the people should lay their hand on their mouth, as it is written, and, in fear of appearing to rashly attempt things above the mind of man, hold back from the doctrine that is so necessary for those who are being instructed in piety and the knowledge of God, and choose a silence that is perilous to those who are their disciples. But the Disciple of Christ again terrifies us, saying "Be not many masters," and moreover the most wise Preacher too darkly shows the peril that exists in teaching such things. For, he says, "He that splits wood shall be endangered by it; if the iron head falls off, both himself has troubled his face and he shall strengthen powers." For he likens the keenness of the mind to the iron head, in that it is naturally able to pierce through and sinks into the innermost parts, even though it is resisted by the thickness and close texture of the wood. He calls in a figure the thoughts that are in Holy Scripture "wood," which make the Books wherein they are a kind of Spiritual Paradise, and yet more than this, full with the fruitfulness that comes from the Holy Spirit. Therefore he says that whoever tries to unfold the spiritual wood—that is, the Divine and Mystic thoughts of Divinely-inspired Scripture—by means of investigation and most accurate grasp and keenness of mind, will run very deep risk when the iron head slips off, that is when the mind, not carried to a true understanding of the things which are written, misses the right perception, and having left, as it were, the straight path, is carried on some other way of thought turned aside from what is fitting. As a result he will place in jeopardy the face of his soul, that is, his heart, and will strengthen against himself the evil opposing powers, who with their bitter perverse words corrupt the mind of those who have gone astray, not allowing it to behold the beauty of truth, but perverting it in many ways and persuading it to go astray after mad thoughts. For "no one calls Jesus Anathema except in Beelzebub."
THE LORD will give utterance to them who evangelize with much power, declareth exceeding well the Psalmist. But I deem that they who ought to approach this, are, not mere chance persons, but those who have been illumined with the grace that is from above, seeing that both All wisdom is from the Lord, as it is written, and Every good gift and every perfect gift is from above and cometh down from the Father of lights. For a thing unsure and not unfraught with peril to the many, is the speaking concerning the Essence that is above all, and the Mysteries belonging thereunto, and silence on these subjects is free from danger. Us nevertheless albeit deeming that we have much need of silence, God Who is over all excludes from this, saying to one of the Saints (this was Paul), Speak and hold not thy peace. And no less does the ordinance of the Law shew this, indicating things spiritual in the grosser type. For it enjoins those who have been called to the Divine Priesthood, to declare to the people by the sound of trumpets, about those things which they ought to learn. For God, when He willed to set forth in His laws most excellent things, did not I deem intend that the leaders of the people should lay their hand on their mouth, as it is written, and, in fear of appearing rashly to attempt things above the mind of man, hold back from the doctrine that is so necessary for those who are being instructed in piety and the knowledge of God, and choose a silence perilous to those who are their disciples. But the Disciple of Christ again terrifies us, saying Be not many masters, and moreover the most wise Preacher too, darkly shewing the peril that exists in the teaching of such things. For, says he, he that cleaveth wood, shall be endangered thereby; if the iron head fall, both himself hath troubled his face and he shall strengthen powers. For he likens the keenness of the mind to the iron-head, in that it is of a nature to pierce through, and sinks in to the innermost parts, even though it be resisted by the thickness and close texture of the wood. Wood again he in a figure calls the thoughts that are in Holy Scripture, which render the Books wherein they are a kind of Spiritual Paradise, and yet more than this, full with the fruitfulness that comes of the Holy Ghost. He that endeavours therefore to unfold the spiritual wood, that is the Divine and Mystic thoughts of Divinely-inspired Scripture by means of insearch, and most accurate grasp and keenness of mind, will run very deep risk, saith he, when the iron-head slippeth, that is when the mind not carried to a true understanding of the things which are written, misses the right perception, and having left, as it were, the straight path, is borne on some other way of thought turned aside from what is fitting. Whereupon he will place in jeopardy the face of his soul, that is, his heart, and will invigorate against himself the bad opposing powers, who with their bitter perverse words sophisticate the mind of those who have gone astray; not suffering it to behold the beauty of truth, but manifoldly perverting it and persuading it to go astray after mad thoughts. For no one calleth Jesus Anathema save in Beelzebub.
And let no one think that the explanation given above is mistaken or based on false reasoning. For Divine Scripture does sometimes, as we said before, call the thoughts of Holy Scripture "wood." And indeed the God Who is over all says something of this sort through the all-wise Moses to those at that time: "When you besiege a city for a long time, making war against it to take it, you shall not destroy its trees by forcing an axe against them, for you may eat of them and you shall not cut them down (is the tree of the forest a man, to go before you to the palisade?). Only the trees which you know are not trees for food, those you shall destroy and cut down." But that the God of all would not have considered it worthwhile to prescribe such things to us if they were to be understood only as earthly trees is, I suppose, clear to everyone. Yet I think it should also be shown from another command that He is very unsparing of these and takes no account of them. For what, I ask, does He command should be done to the falsely-called gods? "You shall destroy their altars," He says, "and break down their images, and cut down their groves." And by His own altar He in no way allows any tree to be cultivated. For He plainly declares: "You shall not plant a grove of any trees near the altar of the Lord your God." And if one must add anything to this, I will speak in the manner of the very wise Paul: Does God take care for trees? Or does He say it altogether for our sakes? By using concrete examples, He leads us by the hand to the understanding of spiritual things.
And let no one deem, himself astray, that the exposition of the above is astray, or otherwise of false reasoning. For Divine Scripture does sometimes, as we said before, call the thoughts of Holy Scripture wood. And indeed the God Who is over all says something on this sort through the all-wise Moses to those at that time: When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them, for thou mayest eat of them and thou shalt not cut them down: (is the tree of the forest a man, to go before thee unto the palisade?) Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down, But that the God of all would not have deemed it worth to prescribe to us such things, if it were to be understood only of trees of the earth, is I suppose clear to every one, yet I think one ought to shew from another command also that He is very unsparing of these, and takes not account of them. For what I pray does He enjoin should be done to the false-called gods? Ye shall destroy their altars, saith He, and break down their images, and cut down their groves. And by His own altar He no way suffers any tree to be cultivated. For He plainly declares: Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God. And if one must add anything to this, I will speak after the manner of most wise Paul. Both God take care for trees? or saith He it altogether for our sakes? by grosser examples leading us by the hand to the idea of spiritual things.
Let us now say that the writings of unholy heretics may be considered as cities, fortified perhaps with no small skill by worldly wisdom and the intricate deceits of their reasoning. Everyone who struggles for the holy dogmas of the Church comes to attack them, in a sense surrounding and besieging them by taking up the shield of faith and the sword of the Spirit, which is the word of God. Such a person arrays himself with all his strength against their false teaching, seeking to cast down imaginations, as Paul says, and every high thing that exalts itself against the knowledge of God, and bringing every thought into captivity to the obedience of Christ. When, He says, such a soldier of Christ encircles the bitter writings of heresies as if they were a foreign land, and comes upon the best cultivated trees—that is, if he finds words from divinely inspired Scripture, or things spoken by the Prophets or even testimonies from the New Testament twisted to serve their own purpose—let him not apply his mental sharpness like a tool to destroy and cut them down. For what proceeds from the mouth of God is not to be wholly rejected simply because it has been seized upon by those who do not know how to interpret it rightly. Rather, since it is fruit-bearing, it shall be a help and food for you. For by turning what they have foolishly taken and directing it toward the right argument of the faith, we shall not only avoid being caught unprepared, but we are actually strengthened with words against heresy. But he immediately adds an argument persuading his hearers that the attack of the advocate for truth should be made not to overthrow the divine oracles, but to destroy what is wrongly said by the opponents. For he says, is the tree of the forest a man, to go before you to the palisade? Do you suppose, he says, that the utterance of the holy writings will rise up against you to do battle like one of the arch-heretics, rather than being wronged by their madness? Do not cut it down, he says, but let it be food for you also. Only the trees which you know are not trees for food, these you shall destroy and cut down. For the fruit of those men's writings is inedible to those who would think rightly. Against them let every tool come. There let the might of the spiritual woodsmen be shown; upon them let the axe of strength in advocacy shine. For the uselessness and unprofitableness of the babbling of the heterodox is also most excellently explained to us by the Prophet Hosea, who says: A stalk having no strength to yield meal; if it does yield, the strangers shall swallow it up. For those who are diligent to estrange themselves from friendship with God shall feast themselves on the weak and old-wives' tales of those people's ignorance. As I was saying at the beginning (for I think we must go back to that), the exposition of the divine mysteries is exceedingly difficult, and silence would perhaps be better. But since your persistent urging persuades us, O most labor-loving brother, to offer this work as a sort of fruit of our lips and spiritual sacrifice, I will not shrink from doing this too, encouraging myself in God who makes the blind wise, and who surely does not seek from us what is beyond us, but equally accepts the offerings of poor men. For regarding one who would offer a gift for a burnt sacrifice to the Lord, as is set forth in the beginning of Leviticus, the lawgiver having commanded an offering from the herd and having moreover set down the measure of honor for the type, he again lowers the requirement, saying that those who cannot attain to this should sacrifice from the flock. And he knew well that sad and inexorable poverty will render some powerless even for this. Therefore he says that one shall bring his offering of turtledoves or of young pigeons. But the one who falls short even of these and approaches with the most insignificant offerings, he also honors. For he says, his offering shall be fine flour, defining an offering easily procurable, I suppose, by everyone and not too oppressive to the deepest poverty. For the lawgiver knew well (I think) that it is better and more excellent to bear fruit even a little, than to be wholly bereft of it and through shame at seeming to fall short of others' gifts, to rush forward to the conclusion that one need not honor the Lord of all.
Let us now say that the writings of the unholy heretics may be considered as cities, and fortified, haply not without skill, by the wisdom of the world, and the intricate deceits of their cogitations. There comes to storm them, and in some sort environs and sits round them taking the shield of the faith and the sword of the Spirit, which is the word of God, every one who agonizes for the holy dogmas of the Church, and sets himself in array with all his strength against their false-speaking, studying to cast down imaginations, as Paul saith, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. When then, He says, such a soldier of Christ compasses, as a land of aliens, the bitter writings of heresies, and lights upon the best cultivated trees, that is, if he find words from the Divinely-inspired Scripture, or things spoken by the Prophets or even testimonies from the New Testament, wrested unto their own purpose, let him not apply his mental acumen, like a sort of tool, to destroy and cut them down. For not because taken hold of by those who know not to interpret it aright, is therefore that which proceeds of the Mouth of God to be wholly rejected too: but since it is fruit-bearing, it shall be to thee rather as a help and for food. For turning round unto the right argument of the faith that which is sometimes foolishly taken by them, not only shall we not be caught unstrung, but rather are we nerved into words against heresy. But he subjoins forthwith an argument persuading the hearers, that the onslaught of the advocate for the truth should be made, not for the overthrow of the Divine oracles, but for the destruction of what is non-rightly said by the opponents. For is, it says, the tree of the forest a man, to go before thee unto the palisade? For do you suppose, he says, that the utterance of the holy writings, will of its own self rise up against thee to battle, like one of the arch-heretics, and is not rather wronged by their madness? Do not then cut it down, says it, but let it be to thee as food also; only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down. For uneatable by them who would think aright, is the fruit of those men's writings: against them let every tool come: there let the might of the spiritual wood-men be shewn, upon them let the axe of strength in advocacy glitter. For the uselessness and unprofitableness of the babbling of the heterodox the Prophet Hosea also most excellently interprets to us saying: A stalk having no strength to yield meal; if so be it yield, the strangers shall swallow it up. For they that are diligent to estrange themselves from friendship with God, shall feast themselves on the weak and old-wife tale of those people's unlearning. As then I was saying at the beginning (for I think we must go back to that), most exceeding hard is the exposition of the Divine mysteries, and better perchance were silence, but since thy much speech persuadeth us, O most labour-loving brother, to offer the work, as a sort of fruit of our li ps, and spiritual sacrifice, this too will I not shrink from doing, encouraging myself in God who maketh wise the blind, and seeketh at our hands not surely that which is above us, but accepteth equally the offerings of poor men. For him that would offer a gift for a burnt-sacrifice to the Lord, as is put in the beginning of Leviticus, the lawgiver having enjoined an offering of the herd and having moreover herein set down the measure of the honour of the type, he again lowers it, saying that they who cannot attain to this, should sacrifice of the flock. And well did he know that sad and inexorable poverty will render some powerless even to this: therefore he says, he shall bring his offering of turtledoves or of young pigeons. But him that comes yet short of these too, and approaches with the most insignificant offerings, he honours. For says he, his offering shall be fine flour, defining an offering easily procurable I suppose by every one and not too oppressive to the deepest poverty. For the lawgiver well knew (I think) that better and more excellent is it to bear fruit even a little, than to be wholly bereft of it and through shame of seeming to come short of others' gifts, to rush forward to the conclusion that it needs not to honour the Lord of all.
Convinced by all these considerations, and having set aside the hesitation that comes with silence, I will consider it my duty to honor my Lord with what I have: discourse that is wholesome and joyous to readers, like fine flour mixed with oil. We will begin the Book of John, undertaking an extremely great work, yet one not weakened by our faith. We must readily confess that what we say and think will fall short of what is fitting. But the great difficulty of the book, or more truly, the weakness of our understanding, will lead us to ask appropriate pardon for this.
Persuaded then with reason by all these things, and having dismissed from my mind unreadiness, the ally of silence, I will deem it my duty to honour my Lord with what I have, discourse wholesome and joyous to the readers, like fine flour bedewed with oil: and we will begin the Book of John, taking in hand an exceeding great work, yet by reason of faith, not unstrung. And that we shall say and think less than is meet, we must unhesitatingly confess. But the great difficulty of the book, or to speak more truly, the weakness of our understanding, will persuade us to ask meet pardon for this.
Directing our discussion in every way toward a more doctrinal exposition, we will arrange it according to our ability against the false teachings of those who teach differently. We will not extend it to its full length, but will even cut back what is excessive, and we will take care to make it appropriately fitted. The list of chapter headings that follows will show the topics our discussion covers, to which we have also added numbers so that readers may easily find what they are looking for.
Turning about on every hand our discourse to the more dogmatical exposition, we will set it in array, according to our power, against the false doctrines of them that teach otherwise, not stretching it forth to its full extent, but even retrenching superfluity, and studying to render it not lacking fitness. The subjoined subscription of the chapters, will shew the subjects over which our discourse extends, to which we have also annexed numbers, that what is sought may be readily found by the readers.