Homilies on the Gospel of John — Homily 38

Sin is a fearful thing, truly fearful, and it ruins the soul. Sometimes through its excess the damage has overflowed and attacked people's bodies as well. Since for the most part we feel no pain when the soul is diseased, but if the body receives even a little injury we make every effort to free it from its sickness because we are aware of the sickness, God often punishes the body for the sins of the soul. In this way, through the punishment of the inferior part, the better part may also receive some healing. This is how Paul dealt with the adulterer among the Corinthians, checking the disease of the soul by the destruction of the flesh. Having applied the knife to the body, he thus suppressed the evil, like an excellent physician using external burning for dropsy or spleen when these conditions refuse to respond to internal medicines. Christ also did this in the case of the paralytic, as He showed when He said, "Behold, you are made whole; sin no more, lest a worse thing come unto you."

1. A fearful thing is sin, fearful, and the ruin of the soul, and the mischief oftentimes through its excess has overflowed and attacked men's bodies also. For since for the most part when the soul is diseased we feel no pain, but if the body receive though but a little hurt, we use every exertion to free it from its infirmity, because we are sensible of the infirmity, therefore God oftentimes punishes the body for the transgressions of the soul, so that by means of the scourging of the inferior part, the better part also may receive some healing. Thus too among the Corinthians Paul restored the adulterer, checking the disease of the soul by the destruction of the flesh, and having applied the knife to the body, so repressed the evil 1 Corinthians 5:5; like some excellent physician employing external cautery for dropsy or spleen, when they refuse to yield to internal remedies. This also Christ did in the case of the paralytic; as He showed when He said, Behold, you are made whole; sin no more, lest a worse thing come unto you.

What do we learn from this? First, that his disease came from his sins; second, that the accounts of hellfire should be believed; third, that the punishment is long—indeed endless. Where now are those who say, "I murdered in one hour, I committed adultery in a brief moment, and yet I am punished eternally"? Look at this man: he had not sinned for as many years as he suffered, for he spent an entire lifetime in the length of his punishment. Sins are not judged by time but by the nature of the transgressions. Beyond this, we can see another thing: even if we have suffered severely for former sins, if we later fall into the same ones, we will suffer much more severely. And rightly so, for someone who is not made better even by punishment is afterward led on as insensible and a despiser to still heavier punishment. The fault itself should be enough to restrain and make more sober the man who has once slipped, but when not even the addition of punishment accomplishes this, he naturally requires more bitter torments. Now if even in this world, when we fall into the same sins after punishment, we are disciplined yet more severely than before, ought we not—when we have sinned but not been punished at all—to be exceedingly afraid and to tremble, knowing we are about to endure something irreparable? But why, someone asks, are not all punished in this way? For we see many wicked people healthy in body, vigorous, and enjoying great prosperity. But let us not be confident; let us mourn for them most of all in this case, since their having suffered nothing here moves them toward a severer vengeance hereafter. As Paul declares when he says, "But now that we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1 Corinthians 11:32). For the punishments here are for warning; those there are for vengeance.

Now what do we learn from this? First, that his disease had been produced by his sins; secondly, that the accounts of hell fire are to be believed; thirdly, that the punishment is long, nay endless. Where now are those who say, I murdered in an hour, I committed adultery in a little moment of time, and am I eternally punished? For behold this man had not sinned for so many years as he suffered, for he had spent a whole lifetime in the length of his punishment; and sins are not judged by time, but by the nature of the transgressions. Besides this, we may see another thing, that though we have suffered severely for former sins, if we afterwards fall into the same, we shall suffer much more severely. And with good reason; for he who is not made better even by punishment, is afterwards led as insensible and a despiser to still heavier chastisement. The fault should of itself be sufficient to check and to render more sober the man who once has slipped, but when not even the addition of punishment effects this, he naturally requires more bitter torments. Now if even in this world when after punishment we fall into the same sins, we are chastised yet more severely then before, ought we not when after sinning we have not been punished at all, to be then very exceedingly afraid and to tremble, as being about to endure something irreparable? And wherefore, says some one, are not all thus punished? For we see many bad men well in body, vigorous, and enjoying great prosperity. But let us not be confident, let us mourn for them in this case most of all, since their having suffered nothing here, helps them on to a severer vengeance hereafter. As Paul declares when he says, But now that we are judged, we are chastened of the Lord, that we should not be condemned with the world 1 Corinthians 11:32; for the punishments here are for warning, there for vengeance.

What then, someone asks, do all diseases come from sin? Not all, but most of them do; and some come from different kinds of loose living, since gluttony, intemperance, and laziness produce such sufferings. But the one rule we must observe is to bear every affliction thankfully, for they are sent because of our sins, as in the book of Kings we see one attacked by gout; they are also sent to make us approved, as the Lord says to Job, Do you think that I have spoken to you, except that you might appear righteous?

What then, says one, do all diseases proceed from sin? Not all, but most of them; and some proceed from different kinds of loose living, since gluttony, intemperance, and sloth, produce such like sufferings. But the one rule we have to observe, is to bear every stroke thankfully; for they are sent because of our sins, as in the Kings we see one attacked by gout 1 Kings 15:23; they are sent also to make us approved, as the Lord says to Job, Do you think that I have spoken to you, save that you might appear righteous? Job 60:8, Septuagint

But why is it that in the case of these paralytics Christ brings up their sins? For He says also to the paralytic in Matthew who lay on a bed, "Son, be of good cheer, your sins are forgiven you" (Matthew 9:2), and to this man, "Behold, you are made whole; sin no more." I know that some slander this paralytic, claiming that he was an accuser of Christ, and that therefore this statement was addressed to him. But what shall we say about the other paralytic in Matthew, who heard nearly the same words? For Christ says to him also, "Your sins be forgiven you." From this it is clear that this man was not addressed for the reason they claim. And we can see this more clearly from what follows. For the Evangelist says, "Afterward Jesus finds him in the Temple," which is evidence of his great piety. For he did not go off into the marketplaces and public areas, nor did he give himself over to luxury and ease, but remained in the Temple, even though he was about to face such a violent attack and be harassed by everyone there. Yet none of these things persuaded him to leave the Temple. Moreover, when Christ found him, even after he had spoken with the Jews, He implied nothing of that sort. For if He had wanted to accuse him of this, He would have said to him, "Are you attempting the same sins as before? Have you not been made better by your cure?" Yet He said nothing of the kind, but simply secured him for the future.

But why is it that in the case of these paralytics Christ brings forward their sins? For He says also to him in Matthew who lay on a bed, Son, be of good cheer, your sins are forgiven you Matthew 9:2: and to this man, Behold, you are made whole; sin no more. I know that some slander this paralytic, asserting that he was an accuser of Christ, and that therefore this speech was addressed to him; what then shall we say of the other in Matthew, who heard nearly the same words? For Christ says to him also, Your sins be forgiven you. Whence it is clear, that neither was this man thus addressed on the account which they allege. And this we may see more clearly from what follows; for, says the Evangelist, Afterward Jesus finds him in the Temple, which is an indication of his great piety; for he departed not into the market places and walks, nor gave himself up to luxury and ease, but remained in the Temple, although about to sustain so violent an attack and to be harassed by all there. Yet none of these things persuaded him to depart from the Temple. Moreover Christ having found him, even after he had conversed with the Jews, implied nothing of the kind. For had He desired to charge him with this, He would have said to him, Are you again attempting the same sins as before, are you not made better by your cure? Yet He said nothing of the kind, but merely secures him for the future.

Why then, when He had healed those who were lame and crippled, did He not mention this in any case? I think the diseases of these paralytics arose from sinful acts, while those of the others came from natural weakness. Or if this is not the case, then through these men and the words spoken to them, He has spoken to the rest as well. Since this disease is more serious than any other, through the greater He corrects the lesser also. And just as when He had healed a certain other person He commanded him to give glory to God, directing this exhortation not to him alone but through him to all, so He addresses to these men, and through these to all the rest of mankind, that exhortation and advice which was given to them by word of mouth. Beyond this we may also say that Jesus perceived great endurance in his soul, and addressed the exhortation to him as to one who was able to receive His command, keeping him in health both through the benefit received and through the fear of future evils.

2. Why then, when He had cured the halt and maimed, did He not in any instance make mention of the like? Methinks that the diseases of these (the paralytic) arose from acts of sin, those of the others from natural infirmity. Or if this be not so, then by means of these men, and by the words spoken to them, He has spoken to the rest also. For since this disease is more grievous than any other, by the greater He corrects also the less. And as when He had healed a certain other He charged him to give glory to God, addressing this exhortation not to him only but through him to all, so He addresses to these, and by these to all the rest of mankind, that exhortation and advice which was given to them by word of mouth. Besides this we may also say, that Jesus perceived great endurance in his soul, and addressed the exhortation to him as to one who was able to receive His command, keeping him to health both by the benefit, and by the fear of future ills.

Here is the rewritten paragraph:

Notice the absence of boasting. He did not say, "Look, I have made you whole," but rather, "You are made whole; sin no more." And again, not "lest I punish you," but "lest a worse thing come to you"—putting both statements in an impersonal way and showing that the cure came more from grace than from what the man deserved. For He did not tell him that he was delivered after suffering the full punishment he deserved, but that he was made whole through lovingkindness. If that were not the case, He would have said, "Look, you have suffered enough punishment for your sins, so be steadfast from now on." But He did not speak that way. Instead, how did He speak? "You are made whole; sin no more." Let us continually repeat these words to ourselves, and if after being disciplined we have been delivered, let each of us say to himself, "You are made whole; sin no more." But if we do not suffer punishment even while continuing in the same behavior, let us use as our reminder those words of the Apostle: "The goodness of God leads us to repentance, but according to our hardness and impenitent heart, we treasure up for ourselves wrath."

And observe the absence of boasting. He said not, Behold, I have made you whole, but, You are made whole; sin no more. And again, not, lest I punish you, but, lest a worse thing come unto you; putting both expressions not personally, and showing that the cure was rather of grace than of merit. For He declared not to him that he was delivered after suffering the deserved amount of punishment, but that through lovingkindness he was made whole. Had this not been the case, He would have said, Behold, you have suffered a sufficient punishment for your sins, be steadfast for the future. But now He spoke not so, but how? Behold, you are made whole; sin no more. Let us continually repeat these words to ourselves, and if after having been chastised we have been delivered, let each say to himself, Behold, you are made whole; sin no more. But if we suffer not punishment though continuing in the same courses, let us use for our charm that word of the Apostle, The goodness of God leads [us] to repentance, but after [our] hardness and impenitent heart, [we] treasure up unto [ourselves] wrath. Romans 2:4-5

And not only by strengthening the sick man's body, but also in another way, did He give him strong proof of His divinity. By saying "Sin no more," He showed that He knew all the sins that the man had committed in the past. Through this, He would gain the man's trust regarding the future.

And not only by strengthening the sick man's body, but also in another way, did He afford him a strong proof of His Divinity; for by saying, Sin no more, He showed that He knew all the transgressions that had formerly been committed by him; and by this He would gain his belief as to the future.

Again observe him continuing in the same right feeling. He does not say, "This is the one who said, Take up your bed," but when they continually brought forward this apparent charge, he continually puts forward the defense, again declaring his Healer and seeking to attract and attach others to Him. For he was not so unfeeling as to betray his Benefactor after such a benefit and command, and to speak as he did with evil intention. Had he been a wild beast, had he been something unlike a man and made of stone, the benefit and the fear would have been enough to restrain him, since, having the threat lodged within him, he would have dreaded lest he should suffer something worse, having already received the greatest proof of his Physician's power. Besides, had he wished to slander Him, he would have said nothing about his own cure, but would have mentioned and urged against Him the breaking of the Sabbath. But this is not the case, surely it is not. The words are words of great boldness and frankness. He proclaims his Benefactor no less than the blind man did. For what did he say? "He made clay and anointed my eyes." And so this man of whom we now speak says, "It is Jesus who made me whole."

Again observe him continuing in the same right feeling. He says not, This is he who said, Take up your bed, but when they continually advanced this seeming charge, he continually puts forward the defense, again declaring his Healer, and seeking to attract and attach others to Him. For he was not so unfeeling as after such a benefit and charge to betray his Benefactor, and to speak as he did with an evil intention. Had he been a wild beast, had he been something unlike a man and of stone, the benefit and the fear would have been enough to restrain him, since, having the threat lodged within, he would have dreaded lest he should suffer a worse thing, having already received the greatest pledges of the power of his Physician. Besides, had he wished to slander Him, he would have said nothing about his own cure, but would have mentioned and urged against Him the breach of the Sabbath. But this is not the case, surely it is not; the words are words of great boldness and candor; he pro claims his Benefactor no less than the blind man did. For what said he? He made clay, and anointed my eyes John 9:6; and so this man of whom we now speak, It is Jesus who made me whole.

What then does Christ say?

What then says Christ?

When there was a need to make an excuse for the Disciples, He brought forward David their fellow-servant, saying, Have you not read what David did when he was hungry? Matthew 12:2 But when an excuse was to be made for Himself, He appealed to the Father, showing in two ways His Equality: by calling God His Father in a special way, and by doing the same things which He did. And why did He not mention what took place at Jericho? Because He wished to raise them up from earthly thinking so that they might no longer regard Him as a man, but as God, and as one who has the right to make laws. For if He had not been The Very Son and of the same ousia, the defense would have been worse than the charge. For if a viceroy who had changed a royal law should, when accused of doing so, excuse himself in this manner and say, Yes, for the king also has annulled laws, he would not be able to escape, but would thus increase the weight of the charge. But in this case, since the dignity is equal, the defense is made perfect on most secure grounds. From the charges, He says, from which you absolve God, absolve Me also. And therefore He said first, My Father, so that He might persuade them even against their will to allow the same to Him, through reverence of His clearly asserted Sonship.

When there was need to make excuse for the Disciples, He brought forward David their fellow-servant, saying, Have ye not read what David did when he was an hungered? Matthew 12:2 But when excuse was to be made for Himself, He betook Himself to the Father, showing in two ways His Equality, by calling God His Father peculiarly, and by doing the same things which He did. And wherefore did He not mention what took place at Jericho? Because He wished to raise them up from earth that they might no longer attend to Him as to a man, but as to God, and as to one who ought to legislate: since had He not been The Very Son and of the same Essence, the defense would have been worse than the charge. For if a viceroy who had altered a royal law should, when charged with so doing, excuse himself in this manner, and say, Yea, for the king also has annulled laws, he would not be able to escape, but would thus increase the weight of the charge. But in this instance, since the dignity is equal, the defense is made perfect on most secure grounds. From the charges, says He, from which you absolve God, absolve Me also. And therefore He said first, My Father, that He might persuade them even against their will to allow to Him the same, through reverence of His clearly asserted Sonship.

If anyone asks, "How does the Father 'work' when He ceased on the seventh day from all His works?" let him learn the manner in which He works. What then is the manner of His working? He cares for and holds together all that has been made. Therefore, when you see the sun rising and the moon running in her path, the lakes and fountains and rivers and rains, the course of nature in seeds and in our own bodies and those of non-rational beings, and all the rest by which this universe is held together, then learn about the ceaseless working of the Father. For He makes His sun to rise upon the evil and the good, and sends rain on the just and on the unjust. And again, "If God so clothe the grass of the field, which today is, and tomorrow is cast into the fire," and speaking of the birds He said, "Your Heavenly Father feeds them."

If any one say, And how does the Father 'work,' who ceased on the seventh day from all His works? let him learn the manner in which He works. What then is the manner of His working? He cares for, He holds together all that has been made. Therefore when you behold the sun rising and the moon running in her path, the lakes, and fountains, and rivers, and rains, the course of nature in the seeds and in our own bodies and those of irrational beings, and all the rest by means of which this universe is made up, then learn the ceaseless working of the Father. For He makes His sun to rise upon the evil and the good, and sends rain on the just and on the unjust. Matthew 5:45 And again; If God so clothe the grass of the field, which today is, and tomorrow is cast into the fire Matthew 6:30; and speaking of the birds He said, Your Heavenly Father feeds them.

In that place, then, He did everything on the Sabbath day by words only and added nothing more, but refuted their charges by what was done in the Temple and from their own practice. But here, where He commanded a work to be done—the taking up of a bed, something of no great importance regarding the miracle itself, though by it He showed one point, a clear violation of the Sabbath—He takes His teaching to something greater. He wants to awe them more by referring to the dignity of the Father and to lift them up to higher thought. Therefore, when His teaching concerns the Sabbath, He does not defend Himself only as man or only as God, but sometimes in one way, sometimes in the other, because He wanted to persuade them both of the condescension of the Dispensation and the dignity of His Godhead. Therefore He now defends Himself as God, since if He had always spoken with them merely as a man, they would have remained in the same low condition. So to prevent this, He brings forward the Father. Yet creation itself works on the Sabbath—for the sun runs, rivers flow, fountains bubble, women give birth—but so that you may learn that He is not part of creation, He did not say, "Yes, I work, for creation works," but rather, "Yes, I work, for My Father works."

3. In that place then He did all on the Sabbath day by words only, and added nothing more, but refuted their charges by what was done in the Temple and from their own practice. But here where He commanded a work to be done, the taking up a bed, (a thing of no great importance as regarded the miracle, though by it He showed one point, a manifest violation of the Sabbath,) He leads up His discourse to something greater, desiring the more to awe them by reference to the dignity of the Father, and to lead them up to higher thought. Therefore when His discourse is concerning the Sabbath, He makes not His defense as man only, or as God only, but sometimes in one way, sometimes in the other; because He desired to persuade them both of the condescension of the Dispensation, and the Dignity of His Godhead. Therefore He now defends Himself as God, since had He always conversed with them merely as a man, they would have continued in the same low condition. Wherefore that this may not be, He brings forward the Father. Yet the creation itself works on the Sabbath, (for the sun runs, rivers flow, fountains bubble, women bear,) but that you may learn that He is not of creation, He said not, Yea, I work, for creation works, but, Yea, I work, for My Father works.

And he asserted this not merely by words, but by deeds, for he declared it not in speech alone, but even more often by actions. Why? Because they might object to his words and charge him with arrogance, but when they saw the truth of his actions proved by results and his power proclaimed by works, they could say nothing against him after that.

And this he asserted not by words merely, but by deeds, for not in speech alone, but also yet oftener by actions He declared it. Why so? Because they might object to His words and charge Him with arrogance, but when they saw the truth of His actions proved by results, and His power proclaimed by works, after that they could say nothing against Him.

But those who refuse to accept these words with the right understanding claim that Christ did not make Himself equal to God, but that the Jews only suspected this. Come then, let us review what has been said from the beginning. Tell me, did the Jews persecute Him or not? It is clear to everyone that they did. Did they persecute Him for this reason or for something else? Again, it is agreed that it was for this. Did He then break the Sabbath or not? No one can deny that He did. Did He call God His Father or not? This too is true. Then the rest also follows by the same logic. For just as calling God His Father, breaking the Sabbath, and being persecuted by the Jews for the former and especially for the latter reason were not false impressions but actual facts, so making Himself equal to God was a declaration with the same meaning.

But they who will not receive these words in a right mind assert, that Christ made not Himself equal to God, but that the Jews suspected this. Come then let us go over what has been said from the beginning. Tell me, did the Jews persecute Him, or did they not? It is clear to every one that they did. Did they persecute Him for this or for something else? It is again allowed that it was for this. Did He then break the Sabbath, or did He not? Against the fact that He did, no one can have anything to say. Did He call God His Father, or did He not call Him so? This too is true. Then the rest also follows by the same consequence; for as to call God His Father, to break the Sabbath, and to be persecuted by the Jews for the former and more especially for the latter reason, belonged not to a false imagination, but to actual fact, so to make Himself equal to God was a declaration of the same meaning.

And this becomes even clearer from what He said before, for "My Father works, and I work" is the statement of Someone declaring Himself equal to God. For in these words He has indicated no difference. He did not say, "He works, and I serve," but "As He works, so I work," and has declared absolute equality. But if He had not wished to establish this, and the Jews had assumed it without reason, He would not have allowed their minds to be deceived, but would have corrected this. Besides, the Evangelist would not have remained silent on the subject, but would have plainly said that the Jews assumed this, but that Jesus did not make Himself equal to God. As in another place he does exactly this, when he notices that something was said one way and understood another way, as "Destroy this Temple," said Christ, "and in three days I will raise It up" (John 2:19), speaking of His Flesh. But the Jews, not understanding this and supposing that the words were spoken about the Jewish Temple, said, "Forty-six years was this temple in building, and will You rear it up in three days?" Since He said one thing and they imagined another (for He spoke of His Flesh, and they thought that the words were spoken about their Temple), the Evangelist, observing this, or rather correcting their imagination, goes on to say, "But He spoke of the Temple of His Body." So here also, if Christ had not made Himself equal with God, had not wished to establish this, and yet the Jews had imagined that He did, the writer would here also have corrected their assumption and would have said, "The Jews thought that He made Himself equal to God, but indeed He spoke not of equality." And this is done not only in this place, nor only by this Evangelist, but again elsewhere another Evangelist is seen to do the same. For when Christ warned His disciples, saying, "Beware of the leaven of the Pharisees and Sadducees" (Matthew 16:6), and they reasoned among themselves, saying, "It is because we have taken no bread," and He spoke of one thing, calling their doctrine leaven, but the disciples imagined another, supposing that the words were said about bread, it is not now the Evangelist who corrects them, but Christ Himself, speaking thus, "How is it that you do not understand that I spoke not to you concerning bread?" But here there is nothing of the kind.

And this one may see more clearly from what He had before said, for My Father works, and I work, is the expression of One declaring Himself equal to God. For in these words He has marked no difference. He said not, He works, and I minister, but, As He works, so work I; and has declared absolute Equality. But if He had not wished to establish this, and the Jews had supposed so without reason, He would not have allowed their minds to be deceived, but would have corrected this. Besides, the Evangelist would not have been silent on the subject, but would have plainly said that the Jews supposed so, but that Jesus did not make Himself equal to God. As in another place he does this very thing, when he perceives that something was said in one way, and understood in another; as, Destroy this Temple, said Christ, and in three days I will raise It up John 2:19; speaking of His Flesh. But the Jews, not understanding this, and supposing that the words were spoken of the Jewish Temple, said, Forty and six years was this temple in building, and will You rear it up in three days? Since then He said one thing, and they imagined another, (for He spoke of His Flesh, and they thought that the words were spoken of their Temple,) the Evangelist remarking on this, or rather correcting their imagination, goes on to say, But He spoke of the Temple of His Body. So that here also, if Christ had not made Himself equal with God, had not wished to establish this, and yet the Jews had imagined that He did, the writer would here also have corrected their supposition, and would have said, The Jews thought that He made Himself equal to God, but indeed He spoke not of equality. And this is done not in this place only, nor by this Evangelist only, but again elsewhere another Evangelist is seen to do the same. For when Christ warned His disciples, saying, Beware of the leaven of the Pharisees and Sadducees Matthew 16:6, and they reasoned among themselves, saying, It is because we have taken no bread, and He spoke of one thing, calling their doctrine leaven, but the disciples imagined another, supposing that the words were said of bread; it is not now the Evangelist who sets them right, but Christ Himself, speaking thus, How is it that you do not understand, that I spoke not to you concerning bread? But here there is nothing of the kind.

But someone says that Christ added the following words to remove this very thought:

But, says some one, to remove this very thought Christ has added,

Listen! He does the opposite. He says this not to take away but to confirm His equality. But pay close attention, for this is no ordinary question. The expression "of Himself" is found in many places of Scripture, with reference both to Christ and to the Holy Spirit, and we must learn the meaning of the expression so that we may not fall into the greatest errors. For if one takes it separately by itself in the way it is obvious to take it, consider what a great absurdity will follow. He did not say that He could do some things of Himself and that others He could not, but universally,

Man! He does the contrary. He says this not to take away, but to confirm, His Equality. But attend carefully, for this is no common question. The expression of Himself is found in many places of Scripture, with reference both to Christ and to the Holy Ghost, and we must learn the force of the expression, that we may not fall into the greatest errors; for if one take it separately by itself in the way in which it is obvious to take it, consider how great an absurdity will follow. He said not that He could do some things of Himself and that others He could not, but universally,

I ask my opponent, then: Can the Son do nothing of Himself? Tell me. If he replies that He can do nothing, we will say that He has done of Himself the very greatest of all good things. As Paul cries aloud, saying, "Who being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant." And again, Christ Himself says in another place, "I have power to lay down My life, and I have power to take it again," and "No man takes it from Me, but I lay it down of Myself." Do you see that He has power over life and death, and that He accomplished of Himself so mighty a work of salvation? And why do I speak concerning Christ, when even we, than whom nothing can be lower, do many things of ourselves? Of ourselves we choose vice, of ourselves we pursue virtue, and if we do not act of ourselves and do not have this power, we will neither suffer hell if we do wrong, nor enjoy the Kingdom if we do right.

4. The Son can do nothing of Himself. I ask then my opponent, Can the Son do nothing of Himself, tell me? If he reply, that He can do nothing, we will say, that He has done of Himself the very greatest of all goods. As Paul cries aloud, saying, Who being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant. Philippians 2:6-7 And again, Christ Himself in another place says, I have power to lay down My life, and I have power to take it again: and, No man takes it from Me, but I lay it down of Myself. John 10:18 Do you see that He has power over life and death, and that He wrought of Himself so mighty a Dispensation? And why speak I concerning Christ, when even we, than whom nothing can be meaner, do many things of ourselves? Of ourselves we choose vice, of ourselves we go after virtue, and if we do it not of ourselves, and not having power, we shall neither suffer hell if we do wrong, nor enjoy the Kingdom if we do right.

What then does "can do nothing of Himself" mean? It means that He can do nothing in opposition to the Father, nothing alien from Him, nothing strange to Him—which is especially the assertion of one declaring an equality and complete agreement.

What then means, Can do nothing of Himself? That He can do nothing in opposition to the Father, nothing alien from, nothing strange to Him, which is especially the assertion of One declaring an Equality and entire agreement.

But why didn't He say that He does nothing contrary, instead of saying He cannot do? It was so that from this He might again show the unchangeable and exact nature of the Equality, for this expression does not attribute weakness to Him, but actually shows His great power. In another place Paul says of the Father, "That by two immutable things in which it was impossible for God to lie" (Hebrews 6:18), and again, "If we deny Him—He abides faithful, for He cannot deny Himself" (2 Timothy 2:12-13). And truly this expression "impossible" does not declare weakness, but power—unspeakable power. For what He is saying is something like this: that His essence (ousia) does not admit such things as these. For just as when we also say it is impossible for God to do wrong, we do not attribute any weakness to Him but confess in Him an inexpressible power, so also when He says, "I can of My own Self do nothing" (John 5:30), His meaning is that it is impossible—nature does not admit—that I should do anything contrary to the Father. And so that you may learn that this is really what is being said, let us go over what follows and see whether Christ agrees with what we say or with what you say. You claim that this expression eliminates His Power and His proper Authority, and shows His might to be weak. But I say that this proves His Equality, His unchanging Likeness to the Father, and the fact that all is done as it were by one Will and Power and Might. Let us then ask Christ Himself and see by what He says next whether He interprets these words according to your understanding or according to ours. What then does He say?

But wherefore said He not, that He does nothing contrary, instead of, He cannot do? It was that from this again He might show the invariableness and exactness of the Equality, for the expression imputes not weakness to Him, but even shows His great power; since in another place Paul says of the Father, That by two immutable things in which it was impossible for God to lie Hebrews 6:18: and again, If we deny Him — He abides faithful, for He cannot deny Himself. 2 Timothy 2:12-13 And in truth this expression, impossible, is not declaratory of weakness, but power, power unspeakable. For what He says is of this kind, that that Essence admits not such things as these. For just as when we also say, it is impossible for God to do wrong, we do not impute to Him any weakness, but confess in Him an unutterable power; so when He also says, I can of My own Self do nothing John 5:30, His meaning is, that it is impossible, nature admits not, that I should do anything contrary to the Father. And that you may learn that this is really what is said, let us, going over what follows, see whether Christ agrees with what is said by us, or among you. You say, that the expression does away with His Power and His proper Authority, and shows His might to be but weak; but I say, that this proves His Equality, His unvarying Likeness, (to the Father,) and the fact that all is done as it were by one Will and Power and Might. Let us then enquire of Christ Himself, and see by what He next says whether He interprets these words according to your supposition or according to ours. What then says He?

For whatever things the Father does, these also the Son does likewise.

For whatever things the Father does these also does the Son likewise.

Do you see how He has completely destroyed your argument and confirmed what we have been saying? If Christ does nothing on His own, then the Father also does nothing on His own, since Christ does all things in the same way as the Father. If this is not the case, another absurd conclusion follows. He did not say that He does whatever things He saw the Father do, but rather that unless He sees the Father doing something, He does not do it—extending His words to all time. According to your view, He would be constantly learning the same things over and over. Do you see how elevated this concept is, and how the very humility of the expression forces even the most shameless and unwilling people to avoid low thoughts that are unworthy of His dignity? For who could be so wretched and miserable as to claim that the Son learns day by day what He must do? And how could that statement be true—"You are the same, and Your years shall not fail" (Psalm 102:27)—or that other one, "All things were made by Him, and without Him was not anything made" (John 1:3), if the Father does certain things and the Son watches and imitates Him? Do you see that both from what was stated above and from what was said afterward, proof is given of His independent power? And if He introduces some expressions in a lowly manner, do not be surprised, for since they persecuted Him when they heard His exalted sayings and considered Him an enemy of God, He lowers His expression somewhat and then leads His discourse back up to the more sublime doctrines, alternating between higher and lower teaching so that it might be easily accepted even by those poorly disposed. Notice that after saying "My Father works, and I work," and after declaring Himself equal with God, He adds, "The Son can do nothing of Himself, but what He sees the Father do." Then again in a higher tone, "Whatever things the Father does, these also does the Son likewise." Then in a lower tone,

Do you see how He has taken away your assertion by the root, and confirmed what is said by us? Since, if Christ does nothing of Himself, neither will the Father do anything of Himself, if so be that Christ does all things in like manner to Him. If this be not the case, another strange conclusion will follow. For He said not, that whatsoever things He saw the Father do, He did, but, except He see the Father doing anything, He does it not; extending His words to all time; now He will, according to you, be continually learning the same things. Do you see how exalted is the idea, and that the very humility of the expression compels even the most shameless and unwilling to avoid groveling thoughts, and such as are unsuited to His dignity? For who so wretched and miserable as to assert, that the Son learns day by day what He must do? And how can that be true, You are the same, and Your years shall not fail? Psalm 102:27, or that other, All things were made by Him, and without Him was not anything made John 1:3; if the Father does certain things, and the Son sees and imitates Him? Do you see that from what was asserted above, and from what was said afterwards, proof is given of His independent Power? And if He brings forward some expressions in lowly manner, marvel not, for since they persecuted Him when they had heard His exalted sayings, and deemed Him to be an enemy of God, sinking a little in expression alone, He again leads His discourse up to the sublimer doctrines, then in turn to the lower, varying His teaching that it might be easy of acceptance even to the indisposed. Observe, after saying, My Father works, and I work; and after declaring Himself equal with God, He adds, The Son can do nothing of Himself, but what He sees the Father do. Then again in a higher strain, Whatever things the Father does, these also does the Son likewise. Then in a lower,

Do you see how great the humility of this is? And with good reason. What I said before, what I will not stop saying, I will now repeat: whenever He says anything lowly or humble, He states it in an exaggerated way, so that the very poorness of the expression itself may persuade even those who are resistant to understand these ideas with reverence. Because if this is not the case, see how absurd the claim becomes when we test it using the words themselves. When He says, "And shall show Him greater works than these," He will appear not to have learned many things yet—something that cannot even be said of the Apostles. For they, once they received the grace of the Spirit, immediately both knew and were able to do everything they needed to know and have the power to do. But Christ will appear not to have learned many things yet that He needed to know. And what could be more absurd than that?

Do you see how great is the humility of this? And with reason; for what I said before, what I shall not cease to say, I will now repeat, that when He utters anything low or humbly, He puts it in excess, that the very poverty of the expression may persuade even the indisposed to receive the notions with pious understanding. Since, if it be not so, see how absurd a thing is asserted, making the trial from the words themselves. For when He says, And shall show Him greater works than these, He will be found not to have yet learned many things, which cannot be said even of the Apostles; for they when they had once received the grace of the Spirit, in a moment both knew and were able to do all things which it was needful that they should know and have power to do, while Christ will be found to have not yet learned many things which He needed to know. And what can be more absurd than this?

What then does He mean? Because He had strengthened the paralytic and was about to raise the dead, He spoke this way, practically saying, "Do you marvel that I have strengthened the paralyzed? You will see greater things than these." But He did not speak in exactly this way. Instead, He proceeded in a somewhat humbler manner in order to calm their madness. And so that you may learn that "shall show" is not used in an absolute sense, listen again to what follows.

What then is His meaning? It was because He had strengthened the paralytic, and was about to raise the dead, that He thus spoke, all but saying, Wonder ye that I have strengthened the paralyzed? You shall see greater things than these. But He spoke not thus, but proceeded somehow in a humbler strain, in order that He might soothe their madness. And that you may learn that shall show is not used absolutely, listen again to what follows.

Yet "can do nothing of Himself" is opposed to "whom He will," since if He quickens whom He will, He can do something of Himself (for to will implies power), but if He can do nothing of Himself, then He cannot quicken whom He will. For the expression "as the Father raises up" shows unvarying resemblance in power, and "whom He will" shows equality of authority. Do you see, therefore, that "cannot do anything of Himself" is the expression of one not taking away His own authority, but declaring the unvarying resemblance of His power and will to those of the Father? In this sense also understand the words "shall show to Him," for in another place He says, "I will raise him up at the last Day" (John 6:40). And again, to show that He does it not by receiving an inward power from above, He says, "I am the Resurrection and the Life" (John 11:25). Then that you may not assert that He raises what dead He will and quickens them, but that He does not do other things in such manner, He anticipates and prevents every objection of the kind by saying, "Whatever things He does, these also does the Son likewise," thus declaring that He does all things which the Father does, and as the Father does them—whether you speak of the raising of the dead, or the fashioning of bodies, or the remission of sins, or any other matter whatever, He works in like manner to Him who begot Him.

Yet can do nothing of Himself is opposed to whom He will: since if He quickens whom He will, He can do something of Himself, (for to will implies power,) but if He can do nothing of Himself, then He can not quicken whom He will. For the expression, as the Father raises up, shows unvarying resemblance in Power, and whom He will, Equality of Authority. Do you see therefore that cannot do anything of Himself is the expression of One not taking away His (own) authority, but declaring the unvarying resemblance of His Power and Will (to those of the Father)? In this sense also understand the words, shall show to Him; for in another place He says, I will raise him up at the last Day. John 6:40 And again, to show that He does it not by receiving an inward power from above, He says, I am the Resurrection and the Life. John 11:25 Then that you may not assert that He raises what dead He will and quickens them, but that He does not other things in such manner, He anticipates and prevents every objection of the kind by saying, Whatever things He does, these also does the Son likewise, thus declaring that He does all things which the Father does, and as the Father does them; whether you speak of the raising of the dead, or the fashioning of bodies, or the remission of sins, or any other matter whatever, He works in like manner to Him who begot Him.

But people who are careless about their salvation pay no attention to any of these things—so great an evil is the love of status and position. This has been the mother of heresies, and has strengthened the impiety of the heathen. For God wanted His invisible things to be understood through the creation of this world, but they left these aside and refused to come by this way of teaching. Instead, they carved out another path for themselves, and so were cast out from the truth. And the Jews did not believe because they received honor from one another and did not seek the honor that comes from God. But let us, beloved, avoid this disease with all our strength and determination, for even if we have ten thousand good qualities, this plague of vainglory is enough to destroy them all. If therefore we desire praise, let us seek the praise that is from God, for the praise of men—whatever kind it may be—perishes as soon as it appears. Or if it does not perish, it brings us no profit and often proceeds from a corrupt judgment. And what is there to admire in the honor that comes from men? Young dancers enjoy it, as do immoral women and greedy, rapacious men. But the person who is approved by God is approved not with these, but with those holy men—the Prophets and Apostles who have shown forth an angelic life. If we feel any desire to lead crowds around with us or to be looked at by them, let us consider the matter by itself, and we shall find that it is utterly worthless. In short, if you are fond of crowds, draw to yourself the host of angels and become terrible to the devils. Then you will care nothing for mortal things, but will tread all that is splendid underfoot as mire and clay. And you will clearly see that nothing so fits a soul for shame as the passion for glory, for it cannot—it cannot be—that the man who desires this should live the crucified life, just as on the other hand it is not possible that the man who has trampled this underfoot should not trample down most other passions. For whoever masters this will get the better of envy and covetousness and all the grievous diseases. And how, someone says, shall we get the better of it? If we look to the other glory which is from heaven, and from which this earthly kind strives to cast us out. For that heavenly glory both makes us honored here and passes with us into the life which is to come, and delivers us from all fleshly slavery which we now most miserably serve, giving ourselves up entirely to earth and the things of earth. For if you go into the forum, if you enter a house, into the streets, into the soldiers' quarters, into inns, taverns, ships, islands, palaces, courts of justice, council chambers, you will everywhere find anxiety for things present and belonging to this life, and each person laboring for these things—whether gone or coming, traveling or staying at home, voyaging, tilling lands, in the fields, in the cities—in a word, all. What hope then of salvation do we have, when inhabiting God's earth we care nothing for the things of God? When commanded to be aliens from earthly things, we are aliens from heaven and citizens of earth. What can be worse than this insensibility, when hearing each day of the Judgment and of the Kingdom, we imitate the men in the days of Noah and those of Sodom, waiting to learn all by actual experience? Yet for this purpose were all those things written: that if anyone does not believe what is to come, he may from what has already happened get certain proof of what shall be. Therefore considering these things—both the past and the future—let us at least take breath a little from this hard slavery, and make some account of our souls also, that we may obtain both present and future blessings, through the grace and lovingkindness of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

5. But men careless of their salvation give heed to none of these things; so great an evil is it to be in love with precedence. This has been the mother of heresies, this has confirmed the impiety of the heathen. For God desired that His invisible things should be understood by the creation of this world Romans 1:20, but they having left these and refused to come by this mode of teaching, cut out for themselves another way, and so were cast out from the true. And the Jews believed not because they received honor from one another, and sought not the honor which is from God. But let us, beloved, avoid this disease exceedingly and with all earnestness; for though we have ten thousand good qualities, this plague of vainglory is sufficient to bring them all to nought. John 5:44 If therefore we desire praise, let us seek the praise which is from God, for the praise of men of whatever kind it be, as soon as it has appeared has perished, or if it perish not, brings to us no profit, and often proceeds from a corrupt judgment. And what is there to be admired in the honor which is from men? Which young dancers enjoy, and abandoned women, and covetous and rapacious men? But he who is approved of God, is approved not with these, but with those holy men the Prophets and Apostles, who have shown forth an angelic life. If we feel any desire to lead multitudes about with us or be looked at by them, let us consider the matter apart by itself, and we shall find that it is utterly worthless. In fine, if you are fond of crowds, draw to yourself the host of angels, and become terrible to the devils, then shall you care nothing for mortal things, but shall tread all that is splendid underfoot as mire and clay; and shall clearly see that nothing so fits a soul for shame as the passion for glory; for it cannot, it cannot be, that the man who desires this should live the crucified life, as on the other hand it is not possible that the man who has trodden this underfoot should not tread down most other passions; for he who masters this will get the better of envy and covetousness, and all the grievous maladies. And how, says some one, shall we get the better of it? If we look to the other glory which is from heaven, and from which this kind strives to cast us out. For that heavenly glory both makes us honored here, and passes with us into the life which is to come, and delivers us from all fleshly slavery which we now most miserably serve, giving up ourselves entirely to earth and the things of earth. For if you go into the forum, if you enter into a house, into the streets, into the soldiers' quarters, into inns, taverns, ships, islands, palaces, courts of justice, council chambers, you shall everywhere find anxiety for things present and belonging to this life, and each man laboring for these things, whether gone or coming, traveling or staying at home, voyaging, tilling lands, in the fields, in the cities, in a word, all. What hope then of salvation have we, when inhabiting God's earth we care not for the things of God, when bidden to be aliens from earthly things we are aliens from heaven and citizens of earth? What can be worse than this insensibility, when hearing each day of the Judgment and of the Kingdom, we imitate the men in the days of Noah, and those of Sodom, waiting to learn all by actual experience? Yet for this purpose were all those things written, that if any one believe not that which is to come, he may, from what has already been, get certain proof of what shall be. Considering therefore these things, both the past and the future, let us at least take breath a little from this hard slavery, and make some account of our souls also, that we may obtain both present and future blessings; through the grace and lovingkindness of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.