John 1:1
If John were going to speak with us using his own words, we would need to describe his family, his country, and his education. But since it is not he himself, but God speaking through him to mankind, it seems to me unnecessary and distracting to investigate these things. Yet even so, it is not unnecessary, but actually very necessary. For when you learn who he was, where he came from, who his parents were, and what his character was like, and then you hear his voice and all his heavenly wisdom, you will know clearly that these doctrines do not belong to him, but to the Divine power moving his soul.
Were John about to converse with us, and to say to us words of his own, we needs must describe his family, his country, and his education. But since it is not he, but God by him, that speaks to mankind, it seems to me superfluous and distracting to enquire into these matters. And yet even thus it is not superfluous, but even very necessary. For when you have learned who he was, and from whence, who his parents, and what his character, and then hear his voice and all his heavenly wisdom, then you shall know right well that these (doctrines) belong not to him, but to the Divine power stirring his soul.
What country was he from, then? He was from no country, but from a poor village in a land that was little respected and produced nothing good. The scribes spoke badly of Galilee, saying, "Search and look, for out of Galilee arises no prophet." And the Israelite spoke ill of it too, saying, "Can any good thing come out of Nazareth?" And being from this land, he was not even from any notable place in it, but from one not even distinguished by name. This was where he came from, and his father was a poor fisherman, so poor that he brought his sons into the same work. Now you all know that no workman will choose to raise his son to follow him in his trade unless poverty presses him very hard, especially when the trade is a lowly one. But nothing can be poorer, more humble, or more ignorant than fishermen. Yet even among them there are some greater and some lesser, and even there our apostle occupied the lower rank, for he did not take his catch from the sea but spent his time on a small lake. And as he was working there with his father and his brother James, mending their broken nets—something that by itself showed extreme poverty—Christ called him.
From what country then was he? From no country; but from a poor village, and from a land little esteemed, and producing no good thing. For the Scribes speak evil of Galilee, saying, Search and look, for out of Galilee arises no prophet. John 7:52 And the Israelite indeed speaks ill of it, saying, Can any good thing come out of Nazareth? And being of this land, he was not even of any remarkable place in it, but of one not even distinguished by name. Of this he was, and his father a poor fisherman, so poor that he took his sons to the same employment. Now you all know that no workman will choose to bring up his son to succeed him in his trade, unless poverty press him very hard, especially where the trade is a mean one. But nothing can be poorer, meaner, no, nor more ignorant, than fishermen. Yet even among them there are some greater, some less; and even there our Apostle occupied the lower rank, for he did not take his prey from the sea, but passed his time on a certain little lake. And as he was engaged by it with his father and his brother James, and they mending their broken nets, a thing which of itself marked extreme poverty, so Christ called him.
As for worldly education, we can learn from these facts that he had absolutely none of it. Besides, Luke testifies to this when he writes not only that he was ignorant, but that he was completely unlettered. This was to be expected. For someone who was so poor, never attending public gatherings, never encountering people of high status, but practically tied to his fishing trade, or even if he did meet anyone, only talking with fish sellers and cooks—how could he possibly be in a condition better than that of irrational animals? How could he avoid imitating the very silence of his fish?
As for worldly instruction, we may learn from these facts that he had none at all of it. Besides, Luke testifies this when he writes not only that he was ignorant, but that he was absolutely unlettered. Acts 4:13 As was likely. For one who was so poor, never coming into the public assemblies, nor falling in with men of respectability, but as it were nailed to his fishing, or even if he ever did meet any one, conversing with fishmongers and cooks, how, I say, was he likely to be in a state better than that of the irrational animals? How could he help imitating the very dumbness of his fishes?
This fisherman then, whose work involved lakes, nets, and fish; this native of Bethsaida in Galilee; this son of a poor fisherman, poor in the extreme; this ignorant man, ignorant in the extreme, who never learned to read or write either before or after he followed Christ—let us see what he says and what subjects he discusses with us. Does he speak about things in the field? About things in rivers? About the fish trade? Perhaps one would expect to hear these things from a fisherman. But don't worry; we will hear nothing of these things. Instead, we will hear about things in heaven, and what no one ever learned before this man. For, as we might expect from someone who speaks from the very treasures of the Spirit, he has come bringing us sublime doctrines and the best way of life and wisdom, as though he just arrived from heaven itself—or rather, such things as not even everyone there would be likely to know, as I said before. Do these things belong to a fisherman? Tell me. Do they belong to a rhetorician at all? To a sophist or philosopher? To anyone trained in the wisdom of the Gentiles? Not at all. The human soul is simply unable to philosophize in this way about that pure and blessed nature; about the powers that come next to it; about immortality and endless life; about the nature of mortal bodies that will later be immortal; about punishment and the coming judgment; about the examination that will concern deeds and words, thoughts and imaginations. It cannot tell what man is, what the world is; what man truly is, and what he who seems to be man but is not; what the nature of virtue is, what the nature of vice is.
2. This fisherman then, whose business was about lakes, and nets, and fish; this native of Bethsaida of Galilee; this son of a poor fisherman, yes, and poor to the last degree; this man ignorant, and to the last degree of ignorance too, who never learned letters either before or after he accompanied Christ; let us see what he utters, and on what matters he converses with us. Is it of things in the field? Is it of things in rivers? On the trade in fish? For these things, perhaps, one expects to hear from a fisherman. But fear not; we shall hear nought of these; but we shall hear of things in heaven, and what no one ever learned before this man. For, as might be expected of one who speaks from the very treasures of the Spirit, he has come bringing to us sublime doctrines, and the best way of life and wisdom, [as though just arrived from the very heavens; yea, rather such as it was not likely that all even there should know, as I said before.] Do these things belong to a fisherman? Tell me. Do they belong to a rhetorician at all? To a sophist or philosopher? To every one trained in the wisdom of the Gentiles? By no means. The human soul is simply unable thus to philosophize on that pure and blessed nature; on the powers that come next to it; on immortality and endless life; on the nature of mortal bodies which shall hereafter be immortal; on punishment and the judgment to come; on the enquiries that shall be as to deeds and words, as to thoughts and imaginations. It cannot tell what is man, what the world; what is man indeed, and what he who seems to be man, but is not; what is the nature of virtue, what of vice.
Some of these things were indeed explored by the disciples of Plato and Pythagoras. We need not mention the other philosophers at all; they have all been extremely ridiculous on this point. Even those who have been held in greater esteem among them and who have been considered the leading figures in this field are more ridiculous than the rest. They have composed and written something on the subject of government and doctrines, and in all of this have been more shamefully ridiculous than children. For they have spent their whole lives advocating that women should be common to all, overthrowing the very order of life, doing away with the honor of marriage, and making other such ridiculous laws. As for doctrines concerning the soul, there is nothing excessively shameful that they have left unsaid. They assert that the souls of men become flies, gnats, and bushes, and that God Himself is a soul, along with other such indecencies.
3. Some of these things indeed the disciples of Plato and Pythagoras enquired into. Of the other philosophers we need make no mention at all; they have all on this point been so excessively ridiculous; and those who have been among them in greater esteem than the rest, and who have been considered the leading men in this science, are so more than the others; and they have composed and written somewhat on the subject of polity and doctrines, and in all have been more shamefully ridiculous than children. For they have spent their whole life in making women common to all, in overthrowing the very order of life, in doing away the honor of marriage, and in making other the like ridiculous laws. As for doctrines on the soul, there is nothing excessively shameful that they have left unsaid; asserting that the souls of men become flies, and gnats, and bushes, and that God Himself is a soul; with some other the like indecencies.
And this is not the only thing in them worthy of blame, but also their constantly shifting flow of words. Since they base everything on uncertain and deceptive arguments, they are like men carried back and forth in the Euripus, and they never remain in the same place.
And not this alone in them is worthy of blame, but so is also their ever-shifting current of words; for since they assert everything on uncertain and fallacious arguments, they are like men carried here and there in Euripus, and never remain in the same place.
Not so this fisherman; for everything he says is infallible, and standing as if upon a rock, he never shifts his ground. Since he has been deemed worthy to be in the most secret places, and has the Lord of all speaking within him, he is subject to nothing that is human. But they, like people who are not considered worthy even in a dream to set foot in the king's palace, but who spend their time in the forum with other men, guessing from their own imagination at what they cannot see, have fallen into great error. Like blind or drunken men in their wandering, they have collided with each other, and not only with each other, but with themselves, by continually changing their opinion, and always on the same matters.
Not so this fisherman; for all he says is infallible; and standing as it were upon a rock, he never shifts his ground. For since he has been thought worthy to be in the most secret places, and has the Lord of all speaking within him, he is subject to nothing that is human. But they, like persons who are not held worthy even in a dream to set foot in the king's palace, but who pass their time in the forum with other men, guessing from their own imagination at what they cannot see, have erred a great error, and, like blind or drunken men in their wandering, have dashed against each other; and not only against each other, but against themselves, by continually changing their opinion, and that ever on the same matters.
But this uneducated man, the ignorant one, the native of Bethsaida, the son of Zebedee (though the Greeks may mock ten thousand times at the roughness of these names, I will speak them with even greater boldness). For the more barbarous his nation seems to them, and the more he seems removed from Greek education, the brighter what we possess appears. For when a barbarian and an untaught person speaks things that no one on earth ever knew, and does not merely speak them (though if this were the only thing it would be a great marvel), but beyond this, provides another and stronger proof that what he says is divinely inspired—namely, convincing all his hearers throughout all time—who will not marvel at the power dwelling in him? Since this is, as I said, the strongest proof that he lays down no laws of his own. This barbarian, then, through his writing of the Gospel, has occupied all the inhabited world. With his body he has taken possession of the center of Asia, where formerly all those of the Greek party practiced philosophy, shining forth in the midst of his enemies, dispersing their darkness, and breaking down the stronghold of demons. But in soul he has withdrawn to that place which is fitting for one who has done such things.
4. But this unlettered man, the ignorant, the native of Bethsaida, the son of Zebedee, (though the Greeks mock ten thousand times at the rusticity of the names, I shall not the less speak them with the greater boldness.) For the more barbarous his nation seems to them, and the more he seems removed from Grecian discipline, so much the brighter does what we have with us appear. For when a barbarian and an untaught person utters things which no man on earth ever knew, and does not only utter, (though if this were the only thing it were a great marvel,) but besides this, affords another and a stronger proof that what he says is divinely inspired, namely, the convincing all his hearers through all time; who will not wonder at the power that dwells in him? Since this is, as I said, the strongest proof that he lays down no laws of his own. This barbarian then, with his writing of the Gospel, has occupied all the habitable world. With his body he has taken possession of the center of Asia, where of old philosophized all of the Grecian party, shining forth in the midst of his foes, dispersing their darkness, and breaking down the stronghold of devils: but in soul he has retired to that place which is fit for one who has done such things.
And as for the writings of the Greeks, they are all extinguished and vanished, but this man's writings shine brighter day by day. For from the time that he and the other fishermen appeared, the doctrines of Pythagoras and of Plato, which seemed before to prevail, have ceased to be spoken of, and most people do not even know them by name. Yet Plato was, they say, the invited companion of kings, had many friends, and sailed to Sicily. And Pythagoras occupied Magna Graecia and practiced there ten thousand kinds of sorcery. For to converse with oxen, which they say he did, was nothing else but a piece of sorcery. This is most clear from the following: He who supposedly conversed with animals did not in any way benefit the human race, but even did them the greatest wrong. Yet surely, human nature was better suited for philosophical reasoning; still he did, as they say, converse with eagles and oxen, using sorceries. For he did not make their irrational nature rational—this was impossible for man—but by his magic tricks he deceived the foolish. And neglecting to teach men anything useful, he taught that they might as well eat the heads of those who begot them as beans. And he persuaded those who associated with him that the soul of their teacher had actually been at one time a bush, at another a girl, at another a fish.
5. And as for the writings of the Greeks, they are all put out and vanished, but this man's shine brighter day by day. For from the time that he (was) and the other fishermen, since then the (doctrines) of Pythagoras and of Plato, which seemed before to prevail, have ceased to be spoken of, and most men do not know them even by name. Yet Plato was, they say, the invited companion of kings, had many friends, and sailed to Sicily. And Pythagoras occupied Magna Græcia, and practiced there ten thousand kinds of sorcery. For to converse with oxen, (which they say he did,) was nothing else but a piece of sorcery. As is most clear from this. He that so conversed with brutes did not in anything benefit the race of men, but even did them the greatest wrong. Yet surely, the nature of men was better adapted for the reasoning of philosophy; still he did, as they say, converse with eagles and oxen, using sorceries. For he did not make their irrational nature rational, (this was impossible to man,) but by his magic tricks he deceived the foolish. And neglecting to teach men anything useful, he taught that they might as well eat the heads of those who begot them, as beans. And he persuaded those who associated with him, that the soul of their teacher had actually been at one time a bush, at another a girl, at another a fish.
These things have rightly become extinct and completely vanished—and with good reason. But the words of this ignorant and unlettered man have not suffered the same fate. Syrians, Egyptians, Indians, Persians, Ethiopians, and countless other nations, though they are barbarians, have translated the doctrines he introduced into their own languages and have learned to philosophize. I did not say without reason, then, that all the world has become his theater. For he did not abandon his own kind to waste his effort on irrational creatures—an act of excessive vainglory and extreme folly. Rather, being free from this passion as well as others, he was intent on one thing only: that all the world might learn something of the things that would benefit it, and be able to transfer itself from earth to heaven.
Are not these things with good cause extinct, and vanished utterly? With good cause, and reasonably. But not so the words of him who was ignorant and unlettered; for Syrians, and Egyptians, and Indians, and Persians, and Ethiopians, and ten thousand other nations, translating into their own tongues the doctrines introduced by him, barbarians though they be, have learned to philosophize. I did not therefore idly say that all the world has become his theater. For he did not leave those of his own kind, and waste his labor on the irrational creatures, (an act of excessive vainglory and extreme folly,) but being clear of this as well as of other passions, he was earnest on one point only, that all the world might learn somewhat of the things which might profit it, and be able to translate it from earth to heaven.
For this reason too, he did not hide his teaching in fog and darkness, as those did who threw obscurity of speech, like a kind of veil, around the harmful things stored up within. But this man's teachings are clearer than the sun's rays, which is why they have been spread to all people throughout the world. For he did not teach as Pythagoras did, commanding those who came to him to be silent for five years, or to sit like senseless stones. Nor did he invent fables claiming the universe consists of numbers. Instead, casting away all this devilish rubbish and harm, he spread such simplicity through his words that everything he said was plain, not only to wise men, but also to women and young people. For he was convinced that the words were true and profitable to all who would listen to them. And all time after him is his witness, since he has drawn the whole world to himself and has freed our life, when we have listened to these words, from all monstrous display of wisdom. For this reason, we who hear them would rather give up our lives than the teachings he delivered to us.
For this reason too, he did not hide his teaching in mist and darkness, as they did who threw obscurity of speech, like a kind of veil, around the mischiefs laid up within. But this man's doctrines are clearer than the sunbeams, wherefore they have been unfolded to all men throughout the world. For he did not teach as Pythagoras did, commanding those who came to him to be silent for five years, or to sit like senseless stones; neither did he invent fables defining the universe to consist of numbers; but casting away all this devilish trash and mischief, he diffused such simplicity through his words, that all he said was plain, not only to wise men, but also to women and youths. For he was persuaded that the words were true and profitable to all that should hearken to them. And all time after him is his witness; since he has drawn to him all the world, and has freed our life when we have listened to these words from all monstrous display of wisdom; wherefore we who hear them would prefer rather to give up our lives, than the doctrines by him delivered to us.
From all this and from every other circumstance, it is clear that nothing about this man is human, but the teachings that come to us through this divine soul are divine and heavenly. For we will observe not high-sounding sentences, nor impressive language, nor excessive and pointless arrangement and organization of words and sentences (these things are far removed from all true wisdom), but invincible and divine strength, irresistible force of right doctrines, and a rich supply of countless good things. For their excessive concern about expression was so extreme, so typical of mere sophists, or rather not even of sophists but of foolish young men, that even their own chief philosopher presents his own teacher as greatly ashamed of this art, and as saying to the judges that what they hear from him will be spoken plainly and without preparation, not adorned rhetorically nor decorated with fine sentences and words; since, he says, it cannot surely be fitting, O men, that one at my age should come before you like a young man crafting speeches. And notice the extreme absurdity of the thing: what he has described his teacher avoiding as disgraceful, unworthy of philosophy and the work of young men, this above all he himself has practiced. So completely were they devoted to mere love of recognition.
6. From this then, and from every other circumstance, it is plain, that nothing of this man's is human, but divine and heavenly are the lessons which come to us by this divine soul. For we shall observe not sounding sentences, nor magnificent diction, nor excessive and useless order and arrangement of words and sentences, (these things are far from all true wisdom,) but strength invincible and divine, and irresistible force of right doctrines, and a rich supply of unnumbered good things. For their over-care about expression was so excessive, so worthy of mere sophists, or rather not even of sophists, but of silly striplings, that even their own chief philosopher introduces his own master as greatly ashamed of this art, and as saying to the judges, that what they hear from him shall be spoken plainly and without premeditation, not tricked out rhetorically nor ornamented with (fine) sentences and words; since, says he, it cannot surely be becoming, O men, that one at my age should come before you like a lad inventing speeches. And observe the extreme absurdity of the thing; what he has described his master avoiding as disgraceful, unworthy of philosophy and work for lads, this above all he himself has cultivated. So entirely were they given up to mere love of distinction.
Just as whitewashed tombs, when uncovered, are found full of corruption, stench, and decayed bones, so too the teachings of the philosopher, if you strip away their flowery language, will be seen as full of much abomination—especially when he philosophizes about the soul, which he both honors and dishonors without measure. This is the devil's snare: never to maintain proper balance, but through excess on either side to lead those caught by it into error. At one time he says the soul is of the ousia of God; at another, after exalting it so immoderately and impiously, he goes to excess again in the opposite direction and treats it with contempt, making it pass into swine and donkeys and other animals even less honorable than these.
And as, if you uncover those sepulchers which are whitened without you will find them full of corruption, and stench, and rotten bones; so too the doctrines of the philosopher, if you strip them of their flowery diction, you will see to be full of much abomination, especially when he philosophizes on the soul, which he both honors and speaks ill of without measure. And this is the snare of the devil, never to keep due proportion, but by excess on either hand to lead aside those who are entangled by it into evil speaking. At one time he says, that the soul is of the substance of God; at another, after having exalted it thus immoderately and impiously, he exceeds again in a different way, and treats it with insult, making it pass into swine and asses, and other animals of yet less esteem than these.
But enough of this—or rather, this is already too much. For if it were possible to learn anything useful from these things, we should have spent more time on them. But if the point is only to observe their indecency and absurdity, we have already said more than enough. We will therefore leave their myths behind and turn to our own teachings, which have been brought down to us from above by the words of this fisherman, and which contain nothing merely human in them.
But enough of this; or rather even this is out of measure. For if it were possible to learn anything profitable from these things, we must have been longer occupied with them; but if it be only to observe their indecency and absurdity, more than requisite has been said by us already. We will therefore leave their fables, and attach ourselves to our own doctrines, which have been brought to us from above by the tongue of this fisherman, and which have nothing human in them.
Let us now bring forward these words, but I remind you again, just as I urged you at the beginning, to pay close attention to what is being said. So what does this Evangelist say right at the start?
7. Let us then bring forward the words, having reminded you now, as I exhorted you at the first, earnestly to attend to what is said. What then does this Evangelist say immediately on his outset?
In the beginning was the Word, and the Word was with God. John 1:1 Do you see the great boldness and power of these words, how he speaks without doubting or guessing, but declaring everything plainly? For this is the teacher's role: not to waver in anything he says, because if someone who is supposed to guide others needs another person to establish him with certainty, he would rightly be ranked not among teachers, but among disciples.
In the beginning was the Word, and the Word was with God. John 1:1 Do you see the great boldness and power of the words, how he speaks nothing doubting nor conjecturing, but declaring all things plainly? For this is the teacher's part, not to waver in anything he says, since if he who is to be a guide to the rest require another person who shall be able to establish him with certainty, he would be rightly ranked not among teachers, but among disciples.
But if anyone asks why the evangelist has passed over the first cause and spoken to us immediately about the second, we will refuse to speak of first and second, for the Divinity is above number and the succession of times. Therefore we reject these expressions. But we confess that the Father is from none, and that the Son is begotten of the Father. Yes, someone may say, but why then does he leave the Father aside and speak concerning the Son? Why? Because the former was manifest to all—if not as Father, at least as God—but the Only-Begotten was not known. Therefore he reasonably hastened from the very beginning to plant knowledge of Him in those who did not know Him.
But if any one say, What can be the reason that he has neglected the first cause, and spoken to us at once concerning the second? we shall decline to speak of first and second, for the Divinity is above number, and the succession of times. Wherefore we decline these expressions; but we confess that the Father is from none, and that the Son is begotten of the Father. Yes, it may be said, but why then does he leave the Father, and speak concerning the Son? Why? Because the former was manifest to all, if not as Father, at least as God; but the Only-Begotten was not known; and therefore with reason did he immediately from the very beginning hasten to implant the knowledge of Him in those who knew Him not.
Besides, he has not been silent about the Father in his writings on these points. And observe, I ask you, his spiritual wisdom. He knows that people most honor the eldest of beings which existed before all things, and consider this to be God. Therefore he begins from this point first, and as he proceeds, declares that God is, and does not like Plato assert sometimes that He is intellect, sometimes that He is soul. For these things are far removed from that divine and unmixed Nature which has nothing in common with us, but is separated from any fellowship with created things—I mean as to ousia, though not as to relation.
Besides, he has not been silent as to the Father in his writings on these points. And observe, I beg of you, his spiritual wisdom. He knows that men most honor the eldest of beings which was before all, and account this to be God. Wherefore from this point first he makes his beginning, and as he advances, declares that God is, and does not like Plato assert, sometimes that He is intellect, sometimes that He is soul; for these things are far removed from that divine and unmixed Nature which has nothing common with us, but is separated from any fellowship with created things, I mean as to substance, though not as to relation.
And for this reason he calls Him The Word. Since he is about to teach that this Word is the only-begotten Son of God, he gives Him the title of The Word so that no one might think His generation involves passibility. By using this title, he addresses and removes in advance the wrong suspicion, showing that the Son is from the Father without the Father suffering any change.
And for this reason he calls Him The Word. For since he is about to teach that this Word is the only-begotten Son of God, in order that no one may imagine that His generation is passible, by giving Him the appellation of The Word, he anticipates and removes beforehand the evil suspicion, showing that the Son is from the Father, and that without His suffering (change).
Do you see, then, that as I said, he has not been silent about the Father when speaking about the Son? And if these examples are not sufficient to fully explain the entire matter, do not be surprised, for our subject is God, whom it is impossible to describe or worthily conceive. For this reason, this man nowhere assigns the name of His ousia (for it is not possible to say what God is, as to ousia), but everywhere he declares Him to us by His workings. For this Word one may see shortly after called Light, and the Light in turn named Life.
8. Do you see then that as I said, he has not been silent as to the Father in his words concerning the Son? And if these instances are not sufficient fully to explain the whole matter, marvel not, for our argument is God, whom it is impossible to describe, or to imagine worthily; hence this man nowhere assigns the name of His essence, (for it is not possible to say what God is, as to essence,) but everywhere he declares Him to us by His workings. For this Word one may see shortly after called Light, and the Light in turn named Life.
Although this was not the only reason he named Him this way—it was the first reason—the second was because He was going to reveal to us the things of the Father. For "all things that I have heard from my Father, I have made known unto you" (John 15:15). He calls Him both Light and Life, because He has freely given to us the light that comes from knowledge and the life that follows it. In short, one name is not sufficient, nor two, nor three, nor many more, to teach us what belongs to God. But we must be content to be able, even by means of many names, to understand His attributes, though only dimly.
Although not for this reason only did he so name Him; this was the first reason, and the second was because He was about to declare to us the things of the Father. For all things, He says, that I have heard from my Father, I have made known unto you. John 15:15 He calls Him both Light and Life, for He has freely given to us the light which proceeds from knowledge, and the life which follows it. In short, one name is not sufficient, nor two, nor three, nor more, to teach us what belongs to God. But we must be content to be able even by means of many to apprehend, though but obscurely, His attributes.
And he has not called Him simply Word, but with the addition of the article, distinguishing Him from the rest in this way also. Do you see then that I did not say without reason that this Evangelist speaks to us from heaven? Just see from the very beginning where he has lifted up the soul, giving it wings, and has carried up the minds of his hearers with him. For having placed it higher than all sensible things, than earth, than sea, than heaven, he leads it by the hand above the very angels, above cherubim and seraphim, above thrones and principalities and powers; in short, he persuades it to journey beyond all created things.
And he has not called Him simply Word, but with the addition of the article, distinguishing Him from the rest in this way also. Do you see then that I said not without cause that this Evangelist speaks to us from heaven? Only see from the very beginning whither he has drawn up the soul, having given it wings, and has carried up with him the mind of his hearers. For having set it higher than all the things of sense, than earth, than sea, than heaven, he leads it by the hand above the very angels, above cherubim and seraphim, above thrones and principalities and powers; in a word, persuades it to journey beyond all created things.
What then? When he has brought us to such a great height as this, is he truly able to stop us there? Not at all; but just as someone who transports a person standing on the beach—looking at cities, beaches, and harbors—into the middle of the sea removes him from those former sights yet does not fix his gaze anywhere but brings him to a view without boundary; so this Evangelist, having brought us above all creation and escorted us toward the eternal ages that lie beyond it, leaves our sight suspended, not allowing it to reach any upper limit, since indeed there is none.
9. What then? When he has brought us to such a height as this, is he in truth able to stop us there? By no means; but just as one by transporting into the midst of the sea a person who was standing on the beach, and looking on cities, and beaches, and havens, removes him indeed from the former objects, yet does not stay his sight anywhere, but brings him to a view without bound; so this Evangelist, having brought us above all creation, and escorted us towards the eternal periods which lie beyond it, leaves the sight suspended, not allowing it to arrive at any limit upwards, as indeed there is none.
For the intellect, having risen to "the beginning," asks what kind of beginning this is. Then, finding that "was" always surpasses its imagination, it has no point at which to fix its thought. Looking intently forward and being unable to stop at any point, it becomes exhausted and turns back to lower things. For "was in the beginning" means nothing other than eternal existence and infinite being.
For the intellect, having ascended to the beginning, enquires what beginning; and then finding the was always outstripping its imagination, has no point at which to stay its thought; but looking intently onwards, and being unable to cease at any point, it becomes wearied out, and turns back to things below. For this was in the beginning, is nothing else than expressive of ever being and being infinitely.
Do you see true philosophy and divine teaching? This is not like that of the Greeks, who assign times and say that some of the gods are younger and others older. Nothing like this exists among us. For if God exists, as He certainly does, then nothing existed before Him. If He is Creator of all things, He must be first. If He is Master and Lord of all, then everything—both creatures and ages—comes after Him.
Do you see true philosophy and divine doctrines? Not like those of the Greeks, who assign times, and say that some indeed of the gods are younger, some elder. There is nothing of this with us. For if God Is, as certainly He Is, then nothing was before Him. If He is Creator of all things, He must be first; if Master and Lord of all, then all, both creatures and ages, are after Him.
I had wanted to tackle other difficulties as well, but our minds are probably worn out. So after I've given you some advice about things that will help us understand both what has already been said and what is still to come, I'll stop again. What are these points? I know that many people have become confused because of how long this discussion has been. This happens when the soul is weighed down with many burdens from this life. Just as the eye, when it is clear and transparent, sees sharply and won't easily get tired even when making out the tiniest objects, but when some bad fluid from the head pours into it, or some smoky vapors rise up to it from below, a kind of thick cloud forms over the eyeball that prevents it from clearly perceiving even larger objects—the same thing naturally happens with the soul. When it is purified and has no passion disturbing it, it looks intently at the proper objects of its attention. But when it is darkened by many passions, it loses its natural excellence. Then it isn't easily able to handle anything lofty, but quickly grows tired and falls back. Turning instead to sleep and laziness, it lets pass by the things that concern its excellence and the life that comes from it, instead of receiving them with great eagerness.
10. I had desired to enter the lists yet on other difficulties, but perhaps our minds are wearied out; when therefore I have advised you on those points which are useful to us for the hearing, both of what has been said, and of what is yet to be said, I again will hold my peace. What then are these points? I know that many have become confused by reason of the length of what has been spoken. Now this takes place when the soul is heavy laden with many burdens of this life. For as the eye when it is clear and transparent is keen-sighted also, and will not easily be tired in making out even the minutest bodies; but when from some bad humor from the head having poured into it, or some smoke-like fumes having ascended to it from beneath, a kind of thick cloud is formed before the ball, this does not allow it clearly to perceive even any larger object; so is naturally the case with the soul. For when it is purified, and has no passion to disturb it, it looks steadfastly to the fit objects of its regard; but when, darkened by many passions, it loses its proper excellence, then it is not easily able to be sufficient for any high thing, but soon is wearied, and falls back; and turning aside to sleep and sloth, lets pass things that concern it with a view to excellence and the life thence arising, instead of receiving them with much readiness.
And to prevent this from happening to you—I will keep warning you about this continually—strengthen your minds so that you won't hear what the faithful among the Hebrews heard from Paul. He told them he had many things to say that were hard to explain (see Hebrews 5:11), not because these things were inherently difficult, but because, as he says, "you are dull of hearing." It is characteristic of the weak and feeble person to be confused even by a few words as much as by many, and to think that what is clear and easy is hard to understand. Don't let anyone here be like that. Instead, drive away all worldly concerns and listen to these teachings with a clear mind.
And that you may not suffer this, (I shall not cease continually thus to warn you,) strengthen your minds, that you may not hear what the faithful among the Hebrews heard from Paul. For to them he said that he had many things to say, and hard to be uttered Hebrews 5:11; not as though they were by nature such, but because, says he, you are dull of hearing. For it is the nature of the weak and infirm man to be confused even by few words as by many, and what is clear and easy he thinks hard to be comprehended. Let not any here be such an one, but having chased from him all worldly care, so let him hear these doctrines.
When the desire for money takes hold of the hearer, the desire for hearing cannot take hold of him as well, since the soul, being one, cannot accommodate many desires. One of the two is damaged by the other, and through this division becomes weaker as its rival grows stronger and consumes everything for itself.
For when the desire of money possesses the hearer, the desire of hearing cannot possess him as well; since the soul, being one, cannot suffice for many desires; but one of the two is injured by the other, and, from division, becomes weaker as its rival prevails, and expends all upon itself.
This tends to happen with children. When a man has only one child, he loves that child intensely. But when he becomes the father of many children, his affections are divided and therefore become weaker.
And this is wont to happen in the case of children. When a man has only one, he loves that one exceedingly. But when he has become father of many, then also his dispositions of affection being divided become weaker.
If this happens where nature has absolute rule and power, and the objects of love are related to one another, what can we say about desire and disposition that come from deliberate choice—especially where these desires directly oppose each other? For the love of wealth opposes this kind of love for hearing. We enter heaven when we enter here, not in place but in disposition, for it is possible for someone on earth to stand in heaven, to see the things that are there, and to hear the words from there.
If this happens where there is the absolute rule and power of nature, and the objects beloved are akin one with another, what can we say as to that desire and disposition which is according to deliberate choice; especially where these desires lie directly opposed to each other; for the love of wealth is a thing opposed to the love of this kind of hearing. We enter heaven when we enter here; not in place, I mean, but in disposition; for it is possible for one who is on earth to stand in heaven, and to have vision of the things that are there, and to hear the words from thence.
Let no one bring earthly concerns into heaven. Let no one standing here worry about what is happening at his house. For he ought to carry with him and preserve both at home and in his work what he gains from this place, not allowing it to be weighed down with the burdens of household and marketplace. Our reason for coming into the teaching chair is to cleanse ourselves from the filth of the outside world. But if we are likely even in this small space to be harmed by things said or done outside, it would be better for us not to enter at all. Let no one in the assembly be thinking about household matters, but let him at home be stirring up what he heard in the assembly. Let these things be more precious to us than anything else. These concern the soul, but those concern the body—or rather, what is said here concerns both body and soul. Therefore let these things be our main business, and all other things merely occasional tasks. For these belong both to the future life and the present life, but the rest belong to neither one nor the other, unless they are managed according to the law laid down for these. Since from these it is possible to learn not only what we shall be hereafter and how we shall then live, but also how we shall rightly direct this present life.
11. Let none then introduce the things of earth into heaven; let no one standing here be careful about what is at his house. For he ought to bear with him, and to preserve both at home and in his business, what he gains from this place, not to allow it to be loaded with the burdens of house and market. Our reason for entering in to the chair of instruction is, that thence we may cleanse ourselves from the filth of the outer world; but if we are likely even in this little space to be injured by things said or done without, it is better for us not to enter at all. Let no one then in the assembly be thinking about domestic matters, but let him at home be stirring with what he heard in the assembly. Let these things be more precious to us than any. These concern the soul, but those the body; or rather what is said here concerns both body and soul. Wherefore let these things be our leading business, and all others but occasional employments; for these belong both to the future and the present life, but the rest neither to the one nor the other, unless they be managed according to the law laid down for these. Since from these it is impossible to learn not only what we shall hereafter be, and how we shall then live, but how we shall rightly direct this present life also.
This house is a spiritual hospital, so that whatever wounds we have received outside, we may heal them here, not so that we may gather fresh ones to take away with us. Yet if we do not pay attention to the Spirit speaking to us, we will not only fail to clear ourselves of our former hurts, but we will get others in addition.
For this house is a spiritual surgery, that whatever wounds we may have received without, here we may heal, not that we may gather fresh ones to take with us hence. Yet if we do not give heed to the Spirit speaking to us, we shall not only fail to clear ourselves of our former hurts, but shall get others in addition.
Let us then pay close attention with great earnestness to the book as it is being explained to us. If we learn its first principles and fundamental doctrines precisely, we will not need much detailed study afterward. Instead, after working hard at the beginning, we will be able, as Paul says, to instruct others as well. For this Apostle is very profound, rich in many doctrines, and he focuses on these more than on other matters.
Let us then with much earnestness attend to the book as it is being unfolded to us; since if we learn exactly its first principles and fundamental doctrines, we shall not afterwards require much close study, but after laboring a little at the beginning, shall be able, as Paul says, to instruct others also. Romans 15:14 For this Apostle is very sublime, abounding in many doctrines, and on these he dwells more than on other matters.
Let us not be careless listeners, then. This is why we present these things to you bit by bit, so that everything may be easily understood and will not slip from your memory. Let us fear, then, that we might fall under the condemnation of that saying which says, "If I had not come and spoken to them, they would not have had sin." For what benefit will we have over those who have not heard, if even after hearing we go home carrying nothing away with us, but only marveling at what was said?
Let us not then be careless hearers. And this is the reason why we set them forth to you little by little, so that all may be easily intelligible to you, and may not escape your memory. Let us fear then lest we come under the condemnation of that word which says, If I had not come and spoken unto them, they had not had sin. John 15:22 For what shall we be profited more than those who have not heard, if even after hearing we go our way home bearing nothing with us, but only wondering at what has been said.
Allow us then to sow in good ground; allow us, so that you may draw us the more to you. If anyone has thorns, let him cast the fire of the Spirit among them. If anyone has a hard and stubborn heart, let him use the same fire to make it soft and yielding. If anyone lies by the wayside, trodden down by all kinds of thoughts, let him enter into more sheltered places and not lie exposed for those who wish to invade and plunder, so that we may see your cornfields waving with grain. Moreover, if we exercise this kind of care over ourselves and apply ourselves diligently to this spiritual hearing, if not at once then gradually, we shall surely be freed from all the cares of life.
Allow us then to sow in good ground; allow us, that you may draw us the more to you. If any man has thorns, let him cast the fire of the Spirit among them. If any has a hard and stubborn heart, let him by employing the same fire make it soft and yielding. If any by the wayside is trodden down by all kind of thoughts, let him enter into more sheltered places, and not lie exposed for those that will to invade for plunder: that so we may see your cornfields waving with grain. Besides, if we exercise such care as this over ourselves, and apply ourselves industriously to this spiritual hearing, if not at once yet by degrees, we shall surely be freed from all the cares of life.
Let us therefore take care that it is not said of us that our ears are those of a deaf adder. For tell me, how does this kind of hearer differ from a beast? And how could he be anything other than more irrational than any irrational animal, when he does not pay attention while God is speaking? And if being pleasing to God is truly what it means to be human, what else but a beast can he be who will not even listen to how he might succeed in this? Consider then what a misfortune it would be for us to fall down by our own choice from the nature of humanity to that of beasts, when Christ is willing to make us equal to angels instead of merely human. For serving the belly, being controlled by the desire for riches, being given to anger, biting, kicking—these things are fitting not for humans but for beasts. In fact, even the beasts each have, one might say, a single passion, and that by nature. But when a human being casts away the rule of reason and tears himself away from the divinely ordered community, he gives himself over to all the passions and is no longer merely a beast, but a kind of many-formed, motley monster. Nor does he even have the excuse of nature, for all his wickedness comes from deliberate choice and decision.
Let us therefore take heed that it be not said of us, that our ears are those of a deaf adder. Psalm 58:4 For tell me, in what does a hearer of this kind differ from a beast? And how could he be otherwise than more irrational than any irrational animal, who does not attend when God is speaking? And if to be well-pleasing to God is really to be a man, what else but a beast can he be who will not even hear how he may succeed in this? Consider then what a misfortune it would be for us to fall down of our own accord from (the nature of) men to (that of) beasts, when Christ is willing of men to make us equal to angels. For to serve the belly, to be possessed by the desire of riches, to be given to anger, to bite, to kick, become not men, but beasts. Nay, even the beasts have each, as one may say, one single passion, and that by nature. But man, when he has cast away the dominion of reason, and torn himself from the commonwealth of God's devising, gives himself up to all the passions, is no longer merely a beast, but a kind of many-formed motley monster; nor has he even the excuse from nature, for all his wickedness proceeds from deliberate choice and determination.
May we never have reason to suspect this of the Church of Christ. Indeed, we are convinced of better things concerning you, things that belong to salvation. But the more convinced we are, the more careful we will be not to stop giving warnings. This is so that, having climbed to the height of excellence, we may receive the promised blessings. May we all attain to these through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory forever and ever. Amen.
May we never have cause to suspect this of the Church of Christ. Indeed, we are concerning you persuaded of better things, and such as belong to salvation; but the more we are so persuaded, the more careful we will be not to desist from words of caution. In order that having mounted to the summit of excellencies, we may obtain the promised goods. Which may it come to pass that we all attain to, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory world without end. Amen.