Opening
When Jesus had gone out to the region of Caesarea Philippi, he asked his disciples, "Who do people say that I the Son of Man am?"
MATT. XIV. 13. "Now when Jesus had gone forth into the coastsof Caesarea Philippi, He asked His disciples, saying, Whom do men say that I the Son of Man am?"
Why does he mention the founder of the city? Because there was another Caesarea besides this one, Caesarea Stratonis. But he asks them not in that city, but in this one, leading them far away from the Jews so that, freed from all fear, they might speak with boldness everything that was on their minds.
Wherefore has he mentioned the founder of the city? Because there was another besides, Cæsarea Stratonis. But not in that, but in this does He ask them, leading them far away from the Jews, so that being freed from all alarm, they might speak with boldness all that was in their mind.
Why didn't He ask them their own opinion right away, but first asked about the people's opinion? So that after they had reported what the people thought, and were then asked, "But whom do you say that I am?" the way He asked the question might lead them to a higher understanding and keep them from falling into the same low view as the crowd. Therefore He doesn't ask them this at the very beginning of His preaching, but only after He had performed many miracles, discussed many profound teachings with them, and provided so many clear proofs of His divinity and His unity with the Father—then He poses this question to them.
And wherefore did He not ask them at once their own opinion, but that of the people? In order that when they had told the people's opinion, and then were asked, But whom say ye that I am? by the manner of His inquiry they might be led up to a sublimer notion, and not fall into the same low view as the multitude. Accordingly He asks them not at all in the beginning of His preaching, but when He had done many miracles, and had discoursed with them of many and high doctrines, and had afforded so many clear proofs of His Godhead, and of His unanimity with the Father, then He puts this question to them.
He did not ask, "Whom do the Scribes and Pharisees say that I am?" even though they had often come to Him and spoken with Him. Instead He asked, "Whom do men say that I am?" seeking the judgment of the people as those who were unbiased. For though their view was far lower than it should have been, it was at least free from malice, whereas the view of the Scribes and Pharisees was full of much wickedness.
And He said not, Whom say the Scribes and Pharisees that I am? often as these had come unto Him, and discoursed with Him; but, Whom do men say that I am? inquiring after the judgment of the people, as unbiassed. For though it was far meaner than it should be, yet was it free from malice, but the other was teeming with much wickedness.
And to show how earnestly He desires His saving work to be confessed, He says, "The Son of Man"—a phrase that actually points to His divinity, as He does in many other places as well. For He says, "No man has ascended up to Heaven, but the Son of Man, which is in Heaven" (John 3:13). And again, "But when you shall see the Son of Man ascend up, where He was before" (John 6:62).
And signifying how earnestly He desires His Economy to be confessed, He says, The Son of Man; thereby denoting His Godhead, which He does also in many other places. For He says, No man has ascended up to Heaven, but the Son of Man, which is in Heaven. John 3:13 And again, But when you shall see the Son of Man ascend up, where He was before. John 6:62
Then, since they said, "Some say John the Baptist, some Elijah, some Jeremiah, or one of the prophets," and set forth their mistaken opinion, He next added, "But whom do you say that I am?" By His second question, He was calling them to have some higher understanding concerning Him, and indicating that their former judgment fell far short of His dignity. Therefore He asks for another judgment from them themselves, and puts a second question, so that they might not fall in with the multitude, who, because they saw His miracles as greater than human, accounted Him a man indeed, but one who had appeared after a resurrection, as Herod also said. But He, to lead them away from this notion, says, "But whom do you say that I am?" That is, you who are with me always, and see me working miracles, and have yourselves done many mighty works by me.
Then, since they said, Some John the Baptist, some Elias, some Jeremias, or one of the prophets, Matthew 16:14 and set forth their mistaken opinion, He next added, But whom say ye that I am? Matthew 16:15 calling them on by His second inquiry to entertain some higher imagination concerning Him, and indicating that their former judgment falls exceedingly short of His dignity. Wherefore He seeks for another judgment from themselves, and puts a second question, that they might not fall in with the multitude, who, because they saw His miracles greater than human, accounted Him a man indeed, but one that had appeared after a resurrection, as Herod also said. Matthew 14:2 But He, to lead them away from this notion, says, But whom say ye that I am? that is, ye that are with me always, and see me working miracles, and have yourselves done many mighty works by me.
What does Peter, the mouth of the apostles, the one who is always fervent, the leader of the apostolic choir, say? When all are asked, he answers. And while all responded to the question when Jesus asked about the opinion of the people, when He asked for their own opinion, Peter leaps forward and goes before the others, saying, "You are the Christ, the Son of the living God." Matthew 16:16
2. What then says the mouth of the apostles, Peter, the ever fervent, the leader of the apostolic choir? When all are asked, he answers. And whereas when He asked the opinion of the people, all replied to the question; when He asked their own, Peter springs forward, and anticipates them, and says, You are the Christ, the Son of the living God. Matthew 16:16
What then does Christ say? "Blessed are you, Simon Barjona, for flesh and blood has not revealed it to you." Matthew 16:17
What then says Christ? Blessed are you, Simon Barjona, for flesh and blood has not revealed it unto you. Matthew 16:17
Yet surely, unless Peter had rightly confessed Him as begotten of the very Father Himself, this would not be the work of revelation; if he had regarded our Lord as one of the many, his statement would not have been worthy of a blessing. Before this, those in the boat after the storm had also said, "Truly He is Son of God" (Matthew 14:33), and they were not blessed, even though they spoke truly. They did not confess the same Sonship as Peter did; instead, they regarded Him as truly Son in the way one of the many would be—perhaps in a special way beyond the many, yet not of the same ousia.
Yet surely unless he had rightly confessed Him, as begotten of the very Father Himself, this were no work of revelation; had he accounted our Lord to be one of the many, his saying was not worthy of a blessing. Since before this also they said, Truly He is Son of God, Matthew 14:33 those, I mean, who were in the vessel after the tempest, which they saw, and were not blessed, although of course they spoke truly. For they confessed not such a Sonship as Peter, but accounted Him to be truly Son as one of the many, and though peculiarly so beyond the many, yet not of the same substance.
Nathanael also said, "Rabbi, You are the Son of God, You are the King of Israel." But far from being blessed, he was actually reproved by Christ for having said something that fell far short of the truth. Christ replied to him, "Because I said to you, I saw you under the fig tree, do you believe? You will see greater things than these."
And Nathanael too said, Rabbi, You are the Son of God, You are the King of Israel; John 1:49 and so far from being blessed, he is even reproved by Him, as having said what was far short of the truth. He replied at least, Because I said to you, I saw you under the fig-tree, do you believe? You shall see greater things than these. John 1:50
Why then is this man blessed? Because he acknowledged Him as truly the Son. So you see that while in those earlier cases He had said no such thing, in this case He also reveals who had disclosed it. That is, lest his words might seem to most people (because he was a devoted lover of Christ) to be words of friendship and flattery, and of an inclination to show favor to Him, He brings forward the person who had caused them to resound in his soul—to make clear to you that Peter indeed spoke, but the Father prompted him, and that you might believe the statement to be no longer a human opinion but a divine teaching.
Why then is this man blessed? Because he acknowledged Him very Son. Wherefore you see, that while in those former instances He had said no such thing, in this case He also signifies who had revealed it. That is, lest his words might seem to the many (because he was an earnest lover of Christ) to be words of friendship and flattery, and of a disposition to show favor to Him, he brings forward the person who had made them ring in his soul; to inform you that Peter indeed spoke, but the Father suggested, and that you might believe the saying to be no longer a human opinion, but a divine doctrine.
And why does He not declare it Himself or say, "I am the Christ," but instead establish this through His question, leading them to confess it? Because doing it this way was both more suitable to Him—indeed, necessary at that time—and it drew them on more effectively to belief in what was being said.
And wherefore does He not Himself declare it, nor say, I am the Christ, but by His question establish this, bringing them in to confess it? Because so to do was both more suitable to Him, yea necessary at that time, and it drew them on the more to the belief of the things that were said.
Do you see how the Father reveals the Son, and how the Son reveals the Father? For Christ says, "No one knows the Father except the Son, and anyone to whom the Son chooses to reveal Him." Therefore, it is impossible for anyone to learn about the Son except from the Father, and it is impossible to learn about the Father except from the Son. So even from this, their equality in honor and sameness of ousia is clear.
Do you see how the Father reveals the Son, how the Son the Father? For neither knows any man the Father, says He, save the Son, and he to whomsoever the Son will reveal Him. It cannot therefore be that one should learn the Son of any other than of the Father; neither that one should learn the Father of any other than of the Son. So that even hereby, their sameness of honor and of substance is manifest.
What does Christ say then? "You are Simon, the son of Jonas; you shall be called Cephas." Since you have proclaimed my Father, I too name the one who fathered you—practically saying, "Just as you are the son of Jonas, so I am the Son of my Father." Otherwise it would be pointless to say, "You are the son of Jonas." But since Peter had said "Son of God," Christ added this statement to show that He is the Son of God in the same way that Peter is the son of Jonas—of the same substance (ousia) with the one who fathered Him. Therefore He added, "And I say to you, you are Peter, and upon this rock I will build my Church" (Matthew 16:18)—that is, upon the faith of his confession. By this He indicates that many were now about to believe, and He lifts Peter's spirit and makes him a shepherd. "And the gates of hell shall not prevail against it." And if they will not prevail against the Church, how much less will they prevail against me. So do not be troubled when you soon hear that I will be betrayed and crucified.
3. What then says Christ? You are Simon, the son of Jonas; you shall be called Cephas. Thus since you have proclaimed my Father, I too name him that begot you; all but saying, As you are son of Jonas, even so am I of my Father. Else it were superfluous to say, You are Son of Jonas; but since he had said, Son of God, to point out that He is so Son of God, as the other son of Jonas, of the same substance with Him that begot Him, therefore He added this, And I say unto you, You are Peter, and upon this rock will I build my Church; Matthew 16:18 that is, on the faith of his confession. Hereby He signifies that many were now on the point of believing, and raises his spirit, and makes him a shepherd. And the gates of hell shall not prevail against it. And if not against it, much more not against me. So be not troubled because you are shortly to hear that I shall be betrayed and crucified.
Then He mentions another honor as well. "And I also will give you the keys of the heavens." But what does this mean, "And I also will give you"? Just as the Father has given you the ability to know me, so I too will give to you.
Then He mentions also another honor. And I also will give you the keys of the heavens. But what is this, And I also will give you? As the Father has given you to know me, so will I also give you.
He didn't say, "I will ask the Father" (even though the display of His authority was great and the magnitude of the gift beyond words), but rather, "I will give you." What are You giving? Tell me. The keys of the heavens, so that whatever you bind on earth will be bound in Heaven, and whatever you loose on earth will be loosed in Heaven. How then is it not His to grant sitting on His right hand and on His left, when He says, "I will give you"?
And He said not, I will entreat the Father (although the manifestation of His authority was great, and the largeness of the gift unspeakable), but, I will give you. What dost Thou give? Tell me. The keys of the heavens, that whatsoever you shall bind on earth, shall be bound in Heaven, and whatsoever you shall loose on earth, shall be loosed in Heaven. How then is it not His to give to sit on His right hand, and on His left, Matthew 20:23 when He says, I will give you?
Do you see how He Himself leads Peter to think highly of Him, reveals Himself, and shows that He is the Son of God through these two promises? For those things that belong to God alone—both to forgive sins and to make the church unable to be overthrown by such violent attacks, and to make a man who is a fisherman more solid than any rock while the whole world wars against him—these things He promises to give Himself. Just as the Father, speaking to Jeremiah, said He would make him like a bronze pillar and like a wall (Jeremiah 1:18), but that was for one nation only, whereas this man would serve in every part of the world.
Do you see how He, His own self, leads Peter on to high thoughts of Him, and reveals Himself, and implies that He is Son of God by these two promises? For those things which are peculiar to God alone, (both to absolve sins, and to make the church in capable of overthrow in such assailing waves, and to exhibit a man that is a fisher more solid than any rock, while all the world is at war with him), these He promises Himself to give; as the Father, speaking to Jeremiah, said, He would make him as a brazen pillar, and as a wall; Jeremiah 1:18 but him to one nation only, this man in every part of the world.
I would like to ask those who want to diminish the dignity of the Son which gifts were greater: those the Father gave to Peter, or those the Son gave him? The Father gave Peter the revelation of the Son, but the Son gave him the task of sowing knowledge of both the Father and Himself throughout the entire world. To a mortal man He entrusted authority over all things in heaven, giving him the keys. He extended the church to every part of the world and declared it to be stronger than heaven. For heaven and earth shall pass away, but my word shall not pass away. Matthew 24:35 How then is He less, when He has given such gifts and accomplished such things?
I would fain inquire then of those who desire to lessen the dignity of the Son, which manner of gifts were greater, those which the Father gave to Peter, or those which the Son gave him? For the Father gave to Peter the revelation of the Son; but the Son gave him to sow that of the Father and that of Himself in every part of the world; and to a mortal man He entrusted the authority over all things in Heaven, giving him the keys; who extended the church to every part of the world, and declared it to be stronger than heaven. For heaven and earth shall pass away, but my word shall not pass away. Matthew 24:35 How then is He less, who has given such gifts, has effected such things?
I say these things not to divide the works of the Father and the Son (for all things were made by Him, and without Him nothing was made that was made), but to restrain the shameless speech of those who dare to speak in such a way.
And these things I say, not dividing the works of Father and Son ( for all things are made by Him, and without Him was nothing made which was made): but bridling the shameless tongue of them that dare so to speak.
Look at His authority throughout all these statements: I say to you, You are Peter; I will build the Church; I will give you the keys of Heaven.
But see, throughout all, His authority: I say unto you, You are Peter; I will build the Church; I will give you the keys of Heaven.
And then, after He had said these things, He commanded them that they should tell no one that He was the Christ. Matthew 16:20
4. And then, when He had so said, He charged them that they should tell no man that He was the Christ. Matthew 16:20
And why did He charge them? So that when the things that cause offense are removed, and the cross is accomplished, and the rest of His sufferings fulfilled, and when there is nothing anymore to interrupt and disturb the people's faith in Him, the right understanding of Him may be engraved pure and unshakable in the minds of those who hear. For in truth, His power had not yet clearly shone forth. Therefore it was His will to be preached by them at a time when both the plain truth of the facts and the power of His deeds would support the apostles' assertions. For it was by no means the same thing to see Him in Palestine, now working miracles and now being insulted and persecuted (especially when the very cross was soon to follow the miracles that were happening), and to see Him everywhere in the world, adored and believed, and no longer suffering anything such as He had suffered.
And why did He charge them? That when the things which offend are taken out of the way, and the cross is accomplished, and the rest of His sufferings fulfilled, and when there is nothing any more to interrupt and disturb the faith of the people in Him, the right opinion concerning Him may be engraven pure and immovable in the mind of the hearers. For, in truth, His power had not yet clearly shone forth. Accordingly it was His will then to be preached by them, when both the plain truth of the facts, and the power of His deeds were pleading in support of the assertions of the apostles. For it was by no means the same thing to see Him in Palestine, now working miracles, and now insulted and persecuted (and especially when the very cross was presently to follow the miracles that were happening); and to behold him everywhere in the world, adored and believed, and no more suffering anything, such as He had suffered.
Therefore He commands them to tell no one. For something that has been rooted once and then pulled up would hardly be retained among the many if it were planted again. But something that, once fixed, has remained immovable and has suffered no injury from any direction easily grows upward and advances to greater growth.
Therefore He bids them tell no man. For that which has been once rooted and then plucked up, would hardly, if planted, again be retained among the many; but that which, once fixed, has remained immovable, and has suffered injury from no quarter, easily mounts up, and advances to a greater growth.
If those who had experienced the benefit of many miracles and had shared in so many indescribable mysteries were offended by merely hearing about this—and not only them, but even their leader Peter—then consider how the ordinary people would likely have felt if they were first told that He is the Son of God, and then saw Him crucified and spit upon, without knowing the hidden meaning of those mysteries or receiving the gift of the Holy Spirit. For if He said to His disciples, "I have many things to say to you, but you cannot bear them now," how much more would the rest of the people have completely failed if the greatest of these mysteries had been revealed to them before the right time. Therefore He forbids them to tell anyone.
And if they who had enjoyed the benefit of many miracles, and had had part in so many unutterable mysteries, were offended by the mere hearing of it; or rather not these only, but even the leader of them all, Peter; consider what it was likely the common sort should feel, being first told that He is the Son of God, then seeing Him even crucified and spit upon, and that without knowledge of the secret of those mysteries, or participation in the gift of the Holy Ghost. For if to His disciples He said, I have many things to say unto you, but you cannot bear them now; John 16:12 much more would the rest of the people have utterly failed, had the chiefest of these mysteries been revealed to them before the proper time. Accordingly He forbids them to tell.
To help you understand how remarkable it was that they later learned His teaching completely once the offensive things had passed, consider this same leader of theirs. For this very Peter—who after so many miracles proved so weak that he even denied Him and was afraid of an insignificant servant girl—after the cross had taken place, and after he had received the undeniable proofs of the resurrection, and there was nothing left to offend and trouble him, held fast to the teaching of the Spirit so unshakably that he attacked the Jewish people more fiercely than a lion, despite all the dangers and countless deaths that were threatened against him.
And to instruct you how great a thing it was, their afterwards learning His doctrine complete, when the things that offend had passed by; learn it from this same leader of theirs. For this very Peter, he who after so many miracles proved so weak as even to deny Him, and to be in fear of a mean damsel; after the cross had come forth, and he had received the certain proofs of the resurrection, and there was nothing more to offend and trouble him, retained the teaching of the Spirit so immovable, that more vehemently than a lion he sprang upon the people of the Jews, for all the dangers and innumerable deaths which were threatened.
It was reasonable, then, that He commanded them not to tell the crowds before the crucifixion, since He did not venture to entrust everything even to those who were to be teachers before the crucifixion. For He says, "I have many things to say to you, but you cannot bear them now."
With reason then did He bid them not tell the many before the crucifixion, since not even to them that were to teach did He venture to commit all before the crucifixion. For I have many things to say unto you, says He, but you cannot bear them now.
And even regarding the things He did say, they did not understand many of them, which He did not make clear before the crucifixion. In fact, when He rose from the dead, it was then and not before that they understood some of His sayings.
And of the things too that He did say, they do not understand many, which He did not make plain before the crucifixion. At least when He was risen from the dead, then and not before they knew some of His sayings.
From that time He began to show them that He must suffer. Matthew 16:21 From that time. What time? When He had established the teaching firmly in them; when He had introduced the beginning of the Gentiles.
5. From that time forth began He to show unto them that He must suffer. Matthew 16:21 From that time. What time? When He had fixed the doctrine in them; when He had brought in the beginning of the Gentiles.
But even then they did not understand what He was saying. For the saying, it is said, was hidden from them, and they were in a kind of confusion, not knowing that He must rise again. Therefore He focuses more on the difficulties and expands His discourse, so that He may open their mind and they may understand what it is that He is speaking about.
But not even so did they understand what He said. For the saying, it is said, was hid from them; Luke 18:34 and they were as in a kind of perplexity, not knowing that He must rise again. Therefore He rather dwells on the difficulties, and enlarges His discourse, that He may open their mind, and they may understand what it can be that He speaks of.
But they did not understand, for the saying was hidden from them, and they were afraid to ask about it—not whether He should die, but how, and in what manner, and what this mystery could be. For they did not even know what this rising again was, and they supposed it much better not to die. Therefore, while the rest were troubled and in perplexity, Peter again, in his zeal, alone ventures to speak of these things. And not even he spoke openly, but only after he had taken Him apart—that is, having separated himself from the rest of the disciples. And he says, "Far be it from You, Lord, this shall not happen to You." What is this? The one who received a revelation, the one who was blessed, has he so soon fallen away and suffered a setback, so that he fears His passion? And what wonder is it that someone who had not received any revelation on these points should feel that way? Yes, to show you that he did not speak those other things of himself either, see in these matters that were not revealed to him how he is confused and overthrown, and even after being told ten thousand times, he does not know what the saying can mean.
But they understood not, but the saying was hid from them, and they feared to ask this; Luke 9:45 not whether He should die, but how, and in what manner, and what this mystery could be. For they did not even know what was this same rising again, and supposed it much better not to die. Therefore, the rest being troubled and in perplexity, Peter again, in his ardor, alone ventures to discourse of these things; and not even he openly, but when he had taken Him apart; that is, having separated himself from the rest of the disciples; and he says, Be it far from You, Lord, this shall not be unto You. What ever is this? He that obtained a revelation, he that was blessed, has he so soon fallen away, and suffered overthrow, so as to fear His passion? And what marvel, that one who had not on these points received any revelation, should have that feeling? Yea, to inform you that not of himself did he speak those other things either, see in these matters that were not revealed to him how he is confounded and overthrown, and being told ten thousand times, knows not what the saying can mean.
He had learned that Christ is the Son of God, but the mystery of the cross and of the resurrection was not yet clear to him, for it is said that the saying was hidden from them.
For that He is Son of God he had learned, but what the mystery of the cross and of the resurrection might be, was not yet manifest to him: for the saying, it is said, was hid from them.
Do you see that He was right to tell them not to announce it to the rest? For if it so confused them, who necessarily had to be made aware of it, what would all the others have felt?
Do you see that with just cause He bade them not declare it to the rest? For if it so confounded them, who must needs be made aware of it, what would not all others have felt?
He, however, to show that He was far from going to His passion unwillingly, both rebuked Peter and called him Satan.
6. He however, to signify that He is far from coming to the passion against His will, both rebuked Peter, and called him Satan.
Let them listen—all those who are ashamed of the suffering of Christ's cross. For if the chief apostle, even before he had learned everything clearly, was called Satan for feeling this way, what excuse can they possibly have who deny His economy after receiving such abundant proof? I'm saying this: when someone who had been so blessed, who made such a confession, has such words spoken to him, consider what they will suffer who deny the mystery of the cross after all this.
Let them hear, as many as are ashamed of the suffering of the cross of Christ. For if the chief apostle, even before he had learned all distinctly, was called Satan for feeling this, what excuse can they have, who after so abundant proof deny His economy? I say, when he who had been so blessed, who made such a confession, has such words addressed to him; consider what they will suffer, who after all this deny the mystery of the cross.
And He did not say, "Satan spoke through you," but "Get behind me, Satan." For indeed it was the adversary's desire that Christ should not suffer. Therefore He rebuked him with such great severity, knowing that both he and the rest are especially afraid of this and will not easily accept it.
And He said not, Satan spoke by you, but, Get behind me, Satan. Matthew 16:23 For indeed it was a desire of the adversary that Christ should not suffer. Therefore with such great severity did He rebuke him, as knowing that both he and the rest are especially afraid of this, and will not easily receive it.
Therefore He also reveals the thoughts of his mind, saying, "You savor (or have in mind) not the things that are of God, but those that are of men."
Therefore He also reveals the thoughts of his mind, saying, Thou savorest mindest.] }}–>not the things that be of God, but those that be of men.
But what does "You do not have in mind the things of God, but those of men" mean? Peter was examining the matter by human and earthly reasoning, and he considered it disgraceful to Christ and an inappropriate thing. Therefore, rebuking him sharply, Christ says: My passion is not an inappropriate thing, but you are making this judgment with a fleshly mind. If you had listened to my words in a godly manner, freeing yourself from your fleshly understanding, you would know that this, above all things, is most fitting for me. For you think that suffering is unworthy of me, but I tell you that for me not to suffer is of the devil's mind. By these contrary statements he was subduing Peter's alarm.
But what means, Thou savorest mindest.] }}–>not the things that be of God, but those that be of men? Peter examining the matter by human and earthly reasoning, accounted it disgraceful to Him and an unmeet thing. Touching him therefore sharply, He says, My passion is not an unmeet thing, but you give this sentence with a carnal mind; whereas if you had hearkened to my sayings in a godly manner, disengaging yourself from your carnal understanding, you would know that this of all things most becomes me. For thou indeed supposest that to suffer is unworthy of me; but I say unto you, that for me not to suffer is of the devil's mind; by the contrary statements repressing his alarm.
Just as John considered it unworthy of Christ to be baptized by him but was persuaded by Christ to baptize Him when He said, "Thus it becomes us" (Matthew 3:15), and just as this same Peter forbade Him to wash his feet but was restrained by the words, "You have no part with me unless I wash your feet" (John 13:8), so here too He restrained him by mentioning the opposite and by the severity of the rebuke suppressed his fear of suffering.
Thus as John, accounting it unworthy of Christ to be baptized by him, was persuaded of Christ to baptize Him, He saying, Thus it becomes us, Matthew 3:15 and this same Peter too, forbidding Him to wash his feet, by the words, You have no part with me, unless I wash your feet; John 13:8 even so here too He restrained him by the mention of the opposite, and by the severity of the reproof repressed his fear of suffering.
Let no one be ashamed of the honored symbols of our salvation, and of the greatest of all good things, by which we actually live and exist. Instead, let us bear the cross of Christ like a crown. Yes, for through it all things are accomplished that are accomplished among us. Whether one is to be born again, the cross is there; or to be nourished with that mystical food, or to be ordained, or to do anything else—everywhere our symbol of victory is present. Therefore, we inscribe it with great care on our houses, walls, and windows, and upon our foreheads and our minds.
7. Let no man therefore be ashamed of the honored symbols of our salvation, and of the chiefest of all good things, whereby we even live, and whereby we are; but as a crown, so let us bear about the cross of Christ. Yea, for by it all things are wrought, that are wrought among us. Whether one is to be new-born, the cross is there; or to be nourished with that mystical food, or to be ordained, or to do anything else, everywhere our symbol of victory is present. Therefore both on house, and walls, and windows, and upon our forehead, and upon our mind, we inscribe it with much care.
This cross is the sign of the salvation accomplished for us, of our common freedom, and of our Lord's goodness. For He was led like a sheep to the slaughter. Therefore, when you sign yourself with the cross, think about its purpose and extinguish anger and all other passions. When you sign yourself, fill your forehead with complete courage and make your soul free. And you know clearly what things grant freedom. This is why Paul, leading us to the freedom that is fitting for us, led us to it in this way: by reminding us of the cross and blood of our Lord. For "you were bought with a price," he says, "do not become servants of men." Consider, he says, the price that has been paid for you, and you will be enslaved to no one—by "price" meaning the cross.
For of the salvation wrought for us, and of our common freedom, and of the goodness of our Lord, this is the sign. For as a sheep was He led to the slaughter. Isaiah 53:7 When therefore you sign yourself, think of the purpose of the cross, and quench anger, and all the other passions. When you sign yourself, fill your forehead with all courage, make your soul free. And ye know assuredly what are the things that give freedom. Wherefore also Paul leading us there, I mean unto the freedom that beseems us, did on this wise lead us unto it, having reminded us of the cross and blood of our Lord. For you are bought, says he, with a price; be not ye the servants of men. Consider, says he, the price that has been paid for you, and you will be a slave to no man; by the price meaning the cross.
You should not mark the sign of the cross merely with your fingers, but first and foremost with the intention of your heart, accompanied by deep faith. If you mark it on your face in this way, none of the unclean spirits will be able to stand near you, since they see the blade that wounded them and the sword that dealt them a mortal blow. If we ourselves shudder when we see the places where criminals are executed, consider what the devil must feel when he sees the weapon by which Christ destroyed all his power and cut off the head of the dragon.
Since not merely by the fingers ought one to engrave it, but before this by the purpose of the heart with much faith. And if in this way you have marked it on your face, none of the unclean spirits will be able to stand near you, seeing the blade whereby he received his wound, seeing the sword which gave him his mortal stroke. For if we, on seeing the places in which the criminals are beheaded, shudder; think what the devil must endure, seeing the weapon, whereby Christ put an end to all his power, and cut off the head of the dragon.
Do not be ashamed of such a great blessing, or Christ will be ashamed of you when He comes with His glory and the sign appears before Him, shining brighter than the sunbeam itself. For the cross will indeed come then, declaring a message through its appearance and pleading with the whole world on behalf of our Lord, showing that nothing He was required to do has been left undone.
Be not ashamed then of so great a blessing, lest Christ be ashamed of you, when He comes with His glory, and the sign appears before Him, shining beyond the very sunbeam. For indeed the cross comes then, uttering a voice by its appearance, and pleading with the whole world for our Lord, and signifying that no part has failed of what pertained to Him.
This sign, both in the time of our ancestors and now, has opened doors that were closed. It has neutralized poisonous drugs. It has taken away the power of hemlock. It has healed the bites of venomous creatures. For if it opened the gates of hell and threw wide the entryways of heaven, and made a new entrance into Paradise, and destroyed the power of the devil, what wonder is it that it prevailed over poisonous drugs and venomous creatures and all other such things?
This sign, both in the days of our forefathers and now, has opened doors that were shut up; this has quenched poisonous drugs; this has taken away the power of hemlock; this has healed bites of venomous beasts. For if it opened the gates of hell, and threw wide the archways of Heaven, and made a new entrance into Paradise, and cut away the nerves of the devil; what marvel, if it prevailed over poisonous drugs, and venomous beasts, and all other such things.
So engrave this on your mind and embrace the salvation of our souls. For this cross saved and converted the world, drove away error, brought back truth, made earth into heaven, and transformed men into angels. Because of this, the demons are no longer terrible but contemptible; neither is death actually death, but a sleep. Because of this, all that wars against us has been cast to the ground and trampled underfoot.
This therefore do thou engrave upon your mind, and embrace the salvation of our souls. For this cross saved and converted the world, drove away error, brought back truth, made earth Heaven, fashioned men into angels. Because of this, the devils are no longer terrible, but contemptible; neither is death, death, but a sleep; because of this, all that wars against us is cast to the ground, and trodden under foot.
If anyone therefore says to you, "Do you worship the crucified?" say with your voice full of joy and your face brightened, "I do worship Him, and I will never cease to worship." And if he laughs, weep for him, because he is mad. Thank the Lord that He has given us such benefits as one cannot even learn without His revelation from above. Why, this is the very reason he is laughing: that the natural man does not receive the things of the Spirit. Since our own children experience this same thing when they see any of the great and marvelous things—and if you bring a child into the mysteries, he will laugh—now the heathen are like these children, or rather they are more imperfect even than these. Therefore they are also more wretched, because not at an immature age, but when full grown, they have the feelings of babies. Therefore neither are they worthy of indulgence.
If any one therefore say to you, Do you worship the crucified? Say, with your voice all joy, and your countenance gladdened, I do both worship Him, and will never cease to worship. And if he laugh, weep for him, because he is mad. Thank the Lord, that He has bestowed on us such benefits, as one cannot so much as learn without His revelation from above. Why, this is the very reason of his laughing, that the natural man receives not the things of the Spirit. 1 Corinthians 2:14 Since our children too feel this, when they see any of the great and marvellous things; and if you bring a child into the mysteries, he will laugh. Now the heathen are like these children; or rather they are more imperfect even than these; wherefore also they are more wretched, in that not in an immature age, but when full grown, they have the feelings of babes; wherefore neither are they worthy of indulgence.
But let us speak with a clear voice, shouting both loud and high, and say (and if all the heathen are present, even more confidently), that the cross is our glory, the sum of all our blessings, our confidence, and all our crown. I wish that along with Paul I could also say, "By which the world is crucified to me, and I to the world" (Galatians 6:14), but I cannot, held back as I am by various passions.
But let us with a clear voice, shouting both loud and high, cry out and say (and should all the heathen be present, so much the more confidently), that the cross is our glory, and the sum of all our blessings, and our confidence, and all our crown. I would that also with Paul I were able to say, By which the world is crucified unto me, and I unto the world; Galatians 6:14 but I cannot, restrained as I am by various passions.
Therefore I urge both you, and certainly myself before you, to be crucified to the world and to have nothing in common with earthly things, but to set your love on your homeland above and the glory and good things that come from it. For we are indeed soldiers of a heavenly King and are clothed with spiritual weapons. Why then do we take on the life of merchants and performers, or rather of worms? For wherever the King is, there the soldier should be also. Yes, we have become soldiers, not of those who are far away, but of those who are near. For an earthly king would not allow everyone to be in the royal palace and at his own side, but the King of Heaven desires all to be near His royal throne.
8. Wherefore I admonish both you, and surely before you myself, to be crucified to the world, and to have nothing in common with the earth, but to set your love on your country above, and the glory and the good things that come from it. For indeed we are soldiers of a heavenly King, and are clad with spiritual arms. Why then take we upon ourselves the life of traders, and mountebanks, nay rather of worms? For where the King is, there should also the soldier be. Yea, we have become soldiers, not of them that are far off, but of them that are near. For the earthly king indeed would not endure that all should be in the royal courts, and at his own side, but the King of the Heavens wills all to be near His royal throne.
And someone may ask, how is it possible for us, while being here on earth, to stand by that throne? Because Paul too, while on earth, was where the seraphim and the cherubim are, and was nearer to Christ than bodyguards are to a king. For these turn their faces in many directions, but nothing deceived or distracted Paul. Instead, he kept his whole mind focused on the King. So if we truly want this, it is possible for us as well.
And how, one may say, is it possible for us, being here, to stand by that throne? Because Paul too being on earth was where the seraphim, where the cherubim are; and nearer to Christ, than these the body guards to the king. For these turn about their faces in many directions, but him nothing beguiled nor distracted, but he kept his whole mind intent upon the king. So that if we would, this is possible to us also.
If He were distant from us in place, you might well have doubts, but since He is present everywhere, to the person who strives and is earnest He is near. This is why the prophet said, I will fear no evil, for You are with me; and God Himself again said, I am a God near at hand, and not a God afar off. Jeremiah 23:23 Just as our sins separate us from Him, so our righteousnesses draw us near to Him. For while you are yet speaking, it is said, I will say, Here I am. What father would ever be so obedient to his children? What mother is so ready and continually standing by, in case her children should call her? There is not one, no father, no mother, but God stands continually waiting, in case any of His servants should perhaps call Him; and never, when we have called as we ought, has He refused to hear. Therefore He says, While you are yet speaking, I do not wait for you to finish, and I immediately listen.
For were He distant from us in place, you might well doubt, but if He is present everywhere, to him that strives and is in earnest He is near. Wherefore also the prophet said, I will fear no evil, for You are with me; and God Himself again, I am a God near at hand, and not a God afar off. Jeremiah 23:23 Then as our sins separate us from Him, so do our righteousnesses draw us near unto Him. For while you are yet speaking, it is said, I will say, Here I am. What father would ever be thus obedient to his offspring? What mother is there, so ready, and continually standing, if haply her children call her? There is not one, no father, no mother: but God stands continually waiting, if any of his servants should perchance call Him; and never, when we have called as we ought, has He refused to hear. Therefore He says, While you are yet speaking, I do not wait for you to finish, and I straightway hearken.
Let us therefore call upon Him as He wills to be called. But what is His will? "Loose," He says, "every band of iniquity, unloose the twisted knots of oppressive covenants, tear in pieces every unjust contract. Break your bread to the hungry, and bring the poor that are cast out into your house. If you see one naked, cover him, and do not overlook those who belong to your own family. Then your light shall break forth in the morning, and your healings shall spring forth speedily, and your righteousness shall go before you, and the glory of the Lord shall cover you. Then you shall call upon me, and I will give ear to you; while you are yet speaking, I will say, 'Look! Here I am.'"
9. Let us call Him therefore, as it is His will to be called. But what is this His will? Loose, says He, every band of iniquity, unloose the twisted knots of oppressive covenants, tear in pieces every unjust contract. Break your bread to the hungry, and bring in the poor that are cast out to your house. If you see one naked, cover him, and them that belong to your seed you shall not overlook. Then shall your light break forth in the morning, and your healings shall spring forth speedily, and your righteousness shall go before you, and the glory of the Lord shall cover you. Then you shall call upon me, and I will give ear unto you; while you are yet speaking, I will say, Lo! Here I am.
And who is able to do all this, you might ask? No, I ask you: who is unable? For which of the things I have mentioned is difficult? Which is laborious? Which is not easy?
And who is able to do all this? It may be asked. Nay, who is unable, I pray you? For which is difficult of the things I have mentioned? Which is laborious? Which not easy?
Why, these things are not only possible but actually easy—so much so that many have gone beyond what those sayings require. They have not only torn up unjust contracts but even stripped themselves of all their possessions. They have welcomed the poor not just to their roof and table, but even to the fruit of their bodily labor, working hard in order to support them. They have done good not only to relatives but even to enemies.
Why, so entirely are they not possible only, but even easy, that many have actually overshot the measure of those sayings, not only tearing in pieces unjust contracts, but even stripping themselves of all their goods; making the poor welcome not to roof and table, but even to the sweat of their body, and laboring in order to maintain them; doing good not to kinsmen only, but even to enemies.
But what is even hard about these sayings at all? For He did not say, "Cross the mountain, sail across the sea, dig through acres of land, go without food, dress yourself in sackcloth." Rather, He said, "Share with the poor, share your bread, cancel contracts that were unjustly made."
But what is there at all even hard in these sayings? For neither did He say, Pass over the mountain, go across the sea, dig through so many acres of land, abide without food, wrap yourself in sackcloth; but, Impart to the poor, impart of your bread, cancel the contracts unjustly made.
What could be easier than this? Tell me. But even if you consider it difficult, look, I ask you, at the rewards too, and it will become easy for you.
What is more easy than this? Tell me. But even if you account it difficult, look, I pray you, at the rewards also, and it shall be easy to you.
For just as our emperors at the horse races pile up crowns, prizes, and garments before the competitors, so Christ also sets His rewards in the middle of His course, holding them out through the prophet's words as if by many hands. And the emperors, though they may be emperors ten thousand times over, yet being human, and having wealth that is in the process of being spent and generosity that is subject to exhaustion, are eager to make the little seem like much. Therefore they also hand each thing separately to each of their attendants and bring it forward in this way. But our King, by contrast, having heaped everything together (because He is very rich and does nothing for show), brings it forward in this way, and what He holds out is infinitely great and will need many hands to hold it. And to make you aware of this, examine each part of it carefully.
For much as our emperors at the horse races heap together before the combatants crowns, and prizes, and garments, even so Christ also sets His rewards in the midst of His course, holding them out by the prophet's words, as it were by many hands. And the emperors, although they be ten thousand times emperors, yet as being men, and the wealth which they have in a course of spending, and their munificence of exhaustion, are ambitious of making the little appear much; wherefore also they commit each thing severally into the hand of the several attendants, and so bring it forward. But our King contrariwise, having heaped all together (because He is very rich, and does nothing for display), He so brings it forward, and what He so reaches out is indefinitely great, and will need many hands to hold it. And to make you aware of this, examine each particular of it carefully.
Does this gift not appear to you as some one thing? But it is not one; in fact, it has many things in it, both prizes and crowns and other rewards. And if you are willing, let us take it apart and show all its wealth, as much as it will be possible for us to show it; only do not grow weary.
Then, says He, shall your light break forth in the morning. Does not this gift appear to you as some one thing? But it is not one; nay, for it has many things in it, both prizes, and crowns, and other rewards. And, if you are minded, let us take it to pieces and show all its wealth, as it shall be possible for us to show it; only do not ye grow weary.
And first, let us learn the meaning of "It shall break forth." For He did not say "shall appear," but "shall break forth"—showing us its swiftness and abundance, and how exceedingly He desires our salvation, and how the good things themselves labor to come forth and press forward, and that nothing shall hold back their unspeakable force. By all this He shows their abundance and the infinity of His generosity. But what does "the morning" mean? It means not after being in life's temptations, and not after our evils have come upon us—no, it comes well before them. For just as with our fruits we call "early" what has appeared before its season, so also here, showing its speed, he has spoken this way, much as above He said, "While you are yet speaking, I will say, 'Look! Here I am.'"
And first, let us learn the meaning of It shall break forth. For He said not at all, shall appear, but shall break forth; declaring to us its quickness and plentifulness, and how exceedingly He desires our salvation, and how the good things themselves travail to come forth, and press on; and that which would check their unspeakable force shall be nought; by all which He indicates their plentifulness, and the infinity of His abundance. But what is the morning. It means, not after being in life's temptations, neither after our evils have come upon us; nay, it is quite beforehand with them. For as in our fruits, we call that early, which has shown itself before its season; so also here again, declaring its rapidity, he has spoken in this way, much as above He said, Whilst you are yet speaking, I will say, Lo! Here I am.
But what kind of light is He talking about, and what can this light be? Not the physical light we see, but another far better kind, which shows us Heaven, the angels, the archangels, the cherubim, the seraphim, the thrones, the dominions, the principalities, the powers, the whole heavenly army, the royal palaces, the tabernacles. For if you are counted worthy of this light, you will both see these things and be delivered from hell, and from the venomous worm, and from the gnashing of teeth, and from the unbreakable bonds, and from the anguish and the affliction, from the darkness that has no light, and from being cut in two, and from the river of fire, and from the curse, and from the places of sorrow. And you will go where sorrow and grief have fled away, where there is great joy, and peace, and love, and pleasure, and gladness; where there is eternal life, and unspeakable glory, and inexpressible beauty; where there are eternal tabernacles, and the untold glory of the King, and those good things which eye has not seen, nor ear heard, nor have entered into the heart of man; where there is the spiritual bridechamber, and the chambers of the heavens, and the virgins who carry the bright lamps, and those who have the wedding garment; where many are the possessions of our Lord, and the storehouses of the King.
But of what manner of light is He speaking, and what can this light be? Not this, that is sensible; but another far better, which shows us Heaven, the angels, the archangels, the cherubim, the seraphim, the thrones, the dominions, the principalities, the powers, the whole host, the royal palaces, the tabernacles. For should you be counted worthy of this light, you shall both see these, and be delivered from hell, and from the venomous worm, and from the gnashing of teeth, and from the bonds that cannot be broken, and from the anguish and the affliction, from the darkness that has no light, and from being cut asunder, and from the river of fire, and from the curse, and from the abodes of sorrow; and you shall depart, where sorrow and woe are fled away, Isaiah 35:10 where great is the joy, and the peace, and the love, and the pleasure, and the mirth; where is life eternal, and unspeakable glory, and inexpressible beauty; where are eternal tabernacles, and the untold glory of the King, and those good things, which eye has not seen, nor ear heard, neither have entered into the heart of man; 1 Corinthians 2:9 where is the spiritual bridechamber, and the apartments of the heavens, and the virgins that bear the bright lamps, and they who have the marriage garment; where many are the possessions of our Lord, and the storehouses of the King.
Do you see how great the rewards are, and how many He has presented through one phrase, and how He brought everything together?
Do you see how great the rewards, and how many He has set forth by one expression, and how He brought all together?
If we carefully examine each of the expressions that follow, we will discover that our abundance is great and the ocean is immense. Will we still hesitate, I ask you, and be reluctant to show mercy on those who are in need? No, I urge you instead—even if we must give up everything, be thrown into fire, face the sword, leap upon daggers, or endure whatever you can imagine—let us bear it all readily, so that we may receive the garment of the kingdom of Heaven and that indescribable glory. May we all attain this, by the grace and love toward humanity of our Lord Jesus Christ, to whom be glory and power, forever and ever. Amen.
So also by unfolding each of the expressions that follow, we shall find our abundance great, and the ocean immense. Shall we then still delay, I beg you; and be backward to show mercy on them that are in need? Nay, I entreat, but though we must throw away all, be cast into the fire, venture against the sword, leap upon daggers, suffer what you will; let us bear all easily, that we may obtain the garment of the kingdom of Heaven, and that untold glory; which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, world without end. Amen.