Commentary on the Gospel of John

Chapter 1. Tliat the Holy Ghost is in the Son, not by participation, nor from without, but Essentially and by Nature: on the words. And John hare record, I saw the Spirit descending from Heaven like a dove and It abode upon Him.

Chapter 2. That the Son is not in the number of things originate, but above all, as God and of God, on the words, He that cometh from above is above all.

Chapter 3. That the Son is God and of God by Nature, on the words. He that hath received His testimony, hath set to his seal that God is true.

Chapter 4. That not by participation are the Properties of God the Father in the Son, but Essentially and by Nature, on the words, The Father loveth the Son, and hath given all things into His Hand.

Chapter 5. That the Son is not in the number of worshippers, in that He is Word and God, but rather is worshipped with the Father, on the words. Ye icorship ye know not what, we know what we worship.

Chapter 6. That the Son is not inferior to the Father, either in power, or in operation for any work, but is Equal in Might, and Consubstantial with Him, as of Him and that by Nature, on the words. The Son can do nothing of Himself, hut what He seeth the Father do: for what things soever He doeth, these also doeth the Son likewise.

Chapter 7' That nought of God-befitting dignities or excellences is in the Son, by participation, or from without, on the words, For the Father judgeth no man, Imt hath committed all judgment unto the Son. Chapter 8. That the Son being God and of God by Nature, and the Exact Image of Him Who begat Him, hath equal honour and glory with Him, on the words. That all men should hojiour the Soti even as they honour the Father. Chapter 9. That the Son is in nothing inferior to God the Father, butis of Equal Might in operation as to all things, as God of God, on the words, I can of Mine own Self do nothing: as I hear, I judge.

29 The next day he seeth Jesus coming to him.

In a very little time, tlie Baptist is declared to be Propliet alike and Apostle. For Whom he was heralding as coming. Him now come he points out. Therefore, he bounded beyond even the measure of prophets, as the Saviour Himself saith when discoursing with the Jews concerning him, What went S. Matt. ye out into the wilderness for to see? A 'prophet, yea, I say unto you and more than a prophet. For they in their times prophesied that Christ should be revealed, but he, crying that He shall come, also pointed Him out come. For the next day, saith he, he seeth Jesus coming to him.

And saith, Behold the Lamb of God, Which taketh away the sin of

No longer has prepare ye the way fit place, since He at length is seen and is before the eyes for Whom the preparation is made: the nature of the thing began to need other words. It needed to explain. Who He is Who is come, and to whom He maketh His descent Who hath come to us from Heaven. Behold, therefore, saith he, the Lamb of God Wliich taketh away the sin of the world, Whom the Prophet Isaiah did signify to us, saying. He is brought as a lamb to the slaughter, Isi. liii. and as a sheep before her shearers is dumb: Whom of old, too, saith he, the law of Moses typified, but then it saved in part, not extending mercy to all (for it was a type and shadow): but now He Who of old was dimly pictured, the very Lamb, the spotless Sacrifice, is led to the slaughter for all, that He

* the destroyer of the earth, that dying for all He might bring to nought death, that He might undo the curse that is upon

Gen. Ill, ^g^ ^]^g^^ jjg might at length end Biist thou art, and unto dust shalt thou return, that He might become £lie second Adam,

1 Cor. XV. not of the earth, hut from heaven, and might be the beginning of all good to the nature of man, deliverance from the imported corruption, Bestower of eternal life, foundation of our reconciliation to God, beginning of godliness and righteousness,

14. °^' ^ ^^y ^^ ^^6 Kingdom of Heaven. For one Lamb died for all, saving the whole flock on earth to God the Father, One for all, that He might subject all to God, One for all, that He lb. 15. might gain all: that at length all should not henceforth live to themselves hut to Kim Which died, for them and rose again. For since we were in many sins, and therefore due to death and corruption, the Father hath given the Son a redemption for us. One for all, since all are in Him, and He above all. One died

Isa. XXV. for all, that all should live in Him. For death having swal-

LXX. lowed up the Lamb for all, hath vomited forth all in Him and with Him. For all we were in Christ, Who on account of us and for us died and rose again. But sin being destroyed, how could it be that death which was of it and because of it should not altogether come to nothing? The root dying, how could the shoot yet sui-vive? wherefore should we yet fi-l. iii. Christ hath redeemed us from the ciirse of the law, being inade a curse for us, that we might escape the curse from transgression.

He leads the hearers to remembrance of his words, and yields to Christ the superiority in glory, accomplishing the work, not of love, but rather of truth and necessity. For the creature is subject, even if it willeth not, to the Creator, tlie bond to the Lord, tlie supplied to tlie Giver. But in what Book 2. manner Christ was after John, but preferred before him, for He was before him, as himself confesseth, we have spoken Supra pp. sufficiently in what has preceded. ^^"^ ^^^'

31 j4jid I knew Him not, but that He should be made manifest to Israel, therefore am I come baptizing with water.

He that leaped in the depth of the womb of his mother at the voice of the Holy Virgin while yet bearing the Lord, prophet before the travail-pang, disciple in the womb, says of the Saviour, I knew Him not, and says truly, for he does not lie. For God knows all things of Himself and untaught, but the creature, by being taught. For the Spirit indwelling in the Saints, fulfils what is lacking, and gives to human nature His Own good, I mean, knowledge of things to come, and of the hidden mysteries. Therefore the holy Baptist saying that he does not know the Lord, will by no means speak untruly, in regard of the property of human nature, and the measure befitting the creature, but will attribute the knowledge of all things to God Alone, Who through the Holy Ghost enlighteneth man to the apprehension of hidden things. And very profitably doth he say that of himself he knew not Christ, but is come for that very purpose, to make Him manifest to Israel, that he may not seem to run of his own accord to bear testimony, nor be thought by any the minister of his own will, but the worker of the Divine dispensation, the minister of the Counsel from above revealing to him the Lamb Which taketh atvay the sin of the world.

In order therefore that the Jews may the more easily come to believe on our Saviour Christ, and may have the most worthy conception of Him, he says that having not known Him, he knows Him, that they may understand then at length God Who revealed Him, and awestruck ^ at the judgment from ^ n-Kovapabove, may receive his word concerning Him, and, seeing the ''^'^'""^** servant so great, may proportionally estimate the Dignity of the Master. For his saying, that he was come to make Him }nanifest to Israel, how does it not denote the care ^ be- "^Stpa-ntilonging to a servant?

That the Holy Ghost is in the Son not by participation, not from without, but Essentially and by Nature.

32 And John hare record, saying, I saw the Spirit descending

33 from Heaveti like a dove, and It abode upon Him. And I knew Him not: hut He That sent me to haptize tvith ivater, the Same said unto me. Upon Whom, thou shalt see the Spirit descending and remaining upon Him, the Same is He Which haptizeth with the Holy Ghost.

1 hrtifp- explains^ and uncovers the Divine Mystery, both shewing "^ ^*'^'" that He Who told him was God the Father, and clearly relating the manner of the revelation. By all does he profit the mind of the hearers; and whereby he says that the Mystery of Christ to men- ward was taught him of God, he shews that his opposers are fighting against the decree from above, and to their own peril arraying themselves against the ^nighty purpose of the Father. For this was the part of one skillfully persuading them to desist from their vain counsel, and to receive Him Who by the goodwill of the Father came for the salvation of all. He therefore testifieth, both that he saw the Spirit descending from Heaven npon Him, in the form of a Dove, and that It abode upon Hhn. Then besides, he says that himself was the ear- witness of Him Who sent him to haptize with ivater, that He upon Whom the Spirit came and abode upon Him is He ivhich haptizeth ivith the Holy Ghost. Most worthy of belief then the witness, supernatural the sign, above all the Father Wlio revealed.

2 irXaTv of carping will jump up, and with a big laugh ^, say; What agam, sirs, say ye to this too, or what argument will ye bring

forth^ wresting tliat wliich. is wi'itten? Lo, lie saith that the Chap. i. Spirit descendeth upon the Son; lo, He is anointed by God ' ' ' ' the Father; That Which He hath not, He receives forsooth, the Psalmist co-witnessing with us and saying, as to Him: Where- ^^- ^^'^• fore God, Thy God, hath anointed Thee with, the oil of gladness ahove TJnj fellows. How then will the Son any more be Con substantial with the Perfect Father, not being Himself Perfect, and therefore anointed? To this then I think it right to say to those who overturn the holy doctrines of the Church, and pervert the truth of the Scriptures: Awake, ye Joel i. 5, drunkards, from your wine, that viewing the clear beauty of the truth, ye may be able with us to cry to the Son: Of a S. Matt. truth Thou art the Son of God. For if thou fully believe that He is by Nature God, how will He not have perfection? For time is it that ye now speak impiously against the Father Himself also: for whence must He needs, as thou sayest, have perfection? how will He not be brought down to the abasement of His Offspring, which according to you is imperfect, in that the Divine Essence in the Son has once received the power of not having Perfection, according to your unlearned and uninstructed reasoning? For we will not divide that Great and Untaint Nature into different Words, so that it should be imperfect perchance in one, and again Perfect in the other. Since the definition of human nature too is one in respect of all men, and equal in all of us, what man will be less, qua man? but neither will he be considered more so than another. And I suppose that one angel will differ in nothing from another angel in respect of their being what they are, angels to wit, from sameness of nature ^, being all linked with one ano- s,j^oe.Sither unto one nature. How then can the Nature Which is Di- "^ vine and surpassing all, shew Itself in a state inferior to things originate in Its own special good, and endure a condition which the creature cannot endure? How will It be at all simple and uncompounded, if Perfection and imperfection appear in It? For It will be compounded of both, since Perfection is not of the same kind as imperfection. For if they be of the same kind, and there be no difference between them, every thing which is perfect will without dis-

Book 2. tinction be also imperfect: and if ought again be imperfect, * ' ' ' this too will be perfect. And the charge against the Son will be nought, even though according to your surmisings He appear not Perfect: but neither will the Father Himself, though witnessed to in respect of His Perfection, surpass the Son, and there is an end of our dispute. But if much interval severs imperfection from perfection, and the Divine Nature admits both together, It is compound, and not simple.

But perchance some one will say, that contraries are incompatible, and not co-existent in one subject at the same time, as for instance in a body white and black skin to- " yopyiis gether. Well, my friend, and very bravely* hast thou backed up my argument. For if the Divine Nature be One, and there be none other than It, how, tell me, will It admit of contraries? How will things unlike to one another come together into one subject? But since the Father is by Nature God, the Son too is by Nature God. He will therefore in nothing differ, in respect of being Perfect, from the Father, since He is begotten of His Divine and most Perfect Essence. For must not He needs be Perfect Who is of a Perfect Heb. 1. 3. Parent, since He is both His exact Likeness, and the express Image of His Person, as it is written? But every one will I suppose consent and agree to this. Or let him come forward and say, how the Son is the exact Image of the Perfect Father, not having Perfection in His Own Nature, according to the uncounsel of some. For since He is the Impress and Image, He is Himself too perfect as He, Whose Image He is.

But, says one, John saiv the 8])irit descending from Heaven lopon the Son, and He has Sanctification from without, for He receives it as not having it. Time then is it to call Him openly a creature, barely honoured with a little excellence, pei'fected and sanctified in equal rank with the rest, and having His supply of good things an acquired one. Then how Supra does the Evangelist not lie, whea he says. Of His fulness ^^^' ^' have all rve received? For how will He be full in His Own Nature, Who Himself receiveth from Another? Or how will God be at all conceived of as Father if the Only- Chap, i. Begotten is a creature, and not rather Son? For if this be * ' "' so, both Himself will be falsely called Father, and the Son will not be Truth, having upon Him a spurious dignity, and a title of bare words. The whole therefore will come to nothing; the Father being neither truly father, nor the Son this by Nature, which He is said to be. But if God be tf-uly Father, He surely has whereof He is Father, the Son, that is, of ^ Himself. " ^'^

Then how will the Godhead Holy by Nature beget that of Itself which is void of holiness, and bring forth Its own Fruit destitute of Its own inherent Properties ^? For if " ISiaind-

He hath sanctification fi*om without, as they babbling say; — they must needs confess, even against their will, that He was not always holy, but became so afterwards, when the Sjnrit descended upon Him, as John saith. How then was the Son holy even before the Incarnation? for so did the Seraphim glorify Him, repeating the Holy, in order, isa. vi. 3. from the first to the third time. If then He was holy, even before the Incarnation, yea rather being ever with the Father, how needed He a sanctifier, and this in the last times, when He became Man? I marvel how this too escapes them, with all their love of research. For must we not needs conceive, that the Son could at any time reject sanctification, if it be not in Him essentially, but came to Him as it does to us, or any other reasonable creature? But that which falls away from sanctification, will it not be altogether under the bonds of sin, and sink to the worse, no longer retaining power to be apart from vice? Therefore neither will the Son be found to be unchangeable, and the Psalmist will lie crying in the Spirit as to Him, B^lt Thou art the Same. Ps.cii.27.

Besides what has been already said, let this too be considered, for it brings in a kindred idea: All reasoning will demonstrate that the partaken is somewhat other by nature than the partaker. For if this be not true, but that shall in no wise differ from this, and is the same; that which partakes of ought partakes of itself, which is incredible even to think of (for how can any one be imagined to partake of pp.ci.G7.

^1^2 U ^™s^^f?)- But if the things mentioned lie altogether in natui'al diversity one to another, and the necessity of reasoning separates them, let them who give the Spirit by participation to the Only-Begotten, see to what a depth of impiety they sink unawares. For if the Son is partaker of the Spirit, and the Spirit is by Nature holy. He Himself will not be by Nature holy, but is shewn to be hardly so through combination with another, transelemented by grace t5 the better, than that wherein He was at first. But let the fighter against God again see, into how great impiety the question casts him down. For first some change and turning, as we said before, will be found to exist respecting the Son. And being according to you changed, and having advanced unto the better. He will be shewn to be not only not inferior to the Father, but even somehow to have become superior: and how this is, we will say, taking it from the Di-

Phil. ii. vine Scripture. The divine Paul says somewhere of Him: Bo y each among you so * tninded, according to wli at was also in Christ -^ Jesus, Who being in the form of God, thought it not rohhery to he equal ivith, God, hut enqjtied Himself and took upon Him the form of a servant, and ivas made in the likeness of men, and being found in fashion as a Man, He humbled Himself. Since then even before the Incarnation, He was in the form and equality of the Father, but at the time of the Incarnation receiving the Spirit from Heaven was sanctified, according to them, and became by reason of this better alike and greater than Himself, He surpasses at length it is plain even the measure of His Father. And if on receiving the Spirit He mounted up unto dignity above that of the Father, thenis the Spirit superior even to the Father Himself, seeing that He bestows on the Son the superiority over Him. Who then will not shudder at the mere hearing^ of this? For hard is it in truth even to go through such arguments, but no otherwise can the harm of their stubbornness be driven off. Therefore we will say again to them: If when the Word of God became Man, He is then also sanctified by receiving not lowered by the Incarnation. 139 the Spirit: but before the Incarnation was in the Form and Chap, i. Equality of the Father, not yet according to them sanctified, ' * "' time is it they should boldly say, that God the Father is not holy, if the Word Who is in all things altogether Con-formal and Equal to Him, was not holy in the beginning, but barely in the last times became so. And again, if He is truly the Word of God, Who receiveth the Spirit, and is sanctified in His Own Nature, let our opponents say, whether in doing this. He became greater or less than Himself, or remained the Same. For if He hath nothing more from the Spirit, but remaineth the same as He was, be not ofiended at learning that It descended on Him. But if He was injured by receiving It, and became less, you will introduce to us the Word as passible, and will accuse the Essence of the Father as wronging rather than sanctifying. But if He became better by receiving the Spirit, but was in the Form and Equality of the Father, even before, according to you, He became bettered, the Father hath not attained unto the height of glory, but will be in that measure of it, in which the Son Who hath advanced to the better was Con-formal and Equal to Him. Convenient is it then, I deem, to say to the ill-instructed heretics. Behold o foolish peojde and Jer.v,2i. without tmder standing, which have eyes, and see not; which have ears and hear not; for the god of this world hath indeed 2 Cor. iv. blinded the eyes of them ivhich believe not, lest the light of the glorious gospel of Christ should shine unto them: worthy of pity are they rather than of anger. For they understand not, what they read.

But that the reasoning is true, will be clear from hence, even if we have not, by our previous attempts, made the de- • monstration perfectly clear. Again shall this that is spoken by the mouth of Paul be brought forward: Be each among you, Phil. ii. saith he, so minded, according to what was also in Christ Jesus, Who being in theForm of God thought it not robbery to he equal ivith God, but emptied Himself, and took upon Him the Form, of a servant, and was made in the liheness of men, and being fo^vnd in fashion as a Man, He humbled Himself. Lo, he much marvels at the Son, as being Equal and Con-formal

140 Words against the Son "words of wickedness" Book 2. with God the Father, not, by reason of His Love to us, seizing

' this, but descending to lowliness, through the Form of a servant, emptied by reason of His Manhood. But if, sirs, He on receiving the Spirit were sanctified rather, when He became Man, and were, through the sanctification, rendered superior to Himself, into what kind of lowliness shall wo see Him to have descended? How is That made low that was exalted, how did That descend that was sanctified, or how did it not rather ascend, and was exalted for the better? What emptiness hath filling through the Spirit? or how will He at all be thought to have been Incarnate for our sakes, AVlio underwent so great profit in respect of Himself?

2Cor.viii. JJow did the Rich become jjoor for our sahes, who was enriched because of us? How was He rich even before His Advent, Who acccording to them received in it what He had not, to wit the Spirit? Or how will He not rather justly offer to us

Jer. ii. 12, thank-off'ering for what by means of us He gained? Be astonished, as it is written, 0 ye heavens, at this: and he horribly afraid, saith the Lord: for the people of the heretics

1 Tim. i. have in truth committed two evils, understanding neither what

' ' they say, nor whereof they affirm, and think it not grievous thus to incur such danger in the weightiest matters. For else would they, shedding bitter tears fromtheir eyes, and liftingup

Ps. cxli. amighty voice on high, have approached, saying, 8et a watch, ' ' 0 Lord, before my mouth, heep the door of my lips. Licline not my heart to ivords of wickedness. For words of wickedness in truth are their words, travaihng with extremest mischief to the hearers. But we, having expelled their babbling from our heart, will walk in the right way of the

9. Cor. X. faith, bearing in mind that which is written: Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to tlie obedience of Christ. Come then, and bringing into captivity our mind as to the subjects before us, let us subject it to the glory of the Only-Begotten, bringing all things wisely to His obedience, that is, to the mode of the Incar-

Ib.viii.9. nation. For, being Rich, for our sakes He became poor, that ice thru ugh His poverty might be rich.

Receive then, if you please, our proof through that also which Chap. i. is now before us, opening a forbearing ear to our words. The * * "' Divine Scripture testifies that man was made in the Image and Likeness of Grod Who is over all. And indeed, he who Exod. compiled the first book for us (Moses, who above all men lxx.' was known to God) says, And God created man, in the Image Gen. i. 27. of God created He him. But that through the Spirit he was sealed unto the Divine Image, himself again taught us, saying. And breathed into his riostrils the breath of life. For lb. ii. 7. the Spirit at once began both to put life into His formation and in a Divine manner to impress His own Image thereon. Thus the most excellent Artificer God, having formed the reasonable living creature upon the earth, gave him the saving commandment. And he was in Paradise, as it is wi'itten, lb. 8. still keeping the Gift, and eminent in the.Divine Image of Him That made him, through the Holy Ghost That indwelt him. But when perverted by the wiles of the devil, he began to despise his Creator, and by trampling on the law assigned him, to grieve his Benefactor, He recalled the grace given to him, and he that was made unto life then first heard Dust thou art, and unto dust shalt thou return. And now lb. iii, 19. the Likeness to God was through the inroad of sin defaced^ and no longer was the Impress bright, but fainter and darkened because of the transgression. But when the race of man had reached to an innumerable multitude, and sin had dominion over them all, manifoldly despoiling each man^s soul, his nature was stripped of the ancient grace; the Spirit departed altogether, and the reasonable creature fell into extremest folly, ignorant even of its Creator. But the Artificer of all, having endured a long season, at length pities the corrupted world, and being Good hastened to gather together to those above His runaway flock upon earth; and decreed to trans-element human nature anew to the pristine Image through the Spirit. For no otherwise was it possible that the Divine Impress should again shine forth in him, as it did aforetime.

What then He contrives to this end, how He implanted in us the inviolate grace, or how the Spirit again took root in man.

Book 2. in wliat manner nature was re-formed to its old condition, it is ' * ' ' meet to say. The first man, being earthy, and of the earth, and having, placed in his own power, the choice between good and evil, being master of the inclination to each, was caught of bitter guile, and having inclined to disobedience, falls to the earth, the mother from whence he sprang, and over-mastered now at length by corruption and death, transmits the penalty to his whole race. The evil growing and multiplying in us, and our understanding ever descending to the worse, sin reigned, and thus at length the nature of man was shewn bared of

Wisd.i.5, the Holy Ghost Which indwelt him. For the Holy Sjnrit of wisdom will flee deceit, as it is written, nor dwell in the body that is subject unto sin. Since then the first Adam preserved not the grace given him of God, God the Father was minded to send us from Heaven the second Adam. For He sendeth in our likeness His own Son Who is by Nature without variableness or change, and wholly unknowing of sin, that

Rom.v. ^g ly ^-^Q disobedience of the first, we became subject to Divine wrath, so through the obedience of the Second, we might both escape the curse, and its evils might come to nought. But when the Word of God became Man, He received the Spirit from the Father as one of us, (not receiving ought for Himself individually, for He was the Giver of the Spirit); but that He Whio knew no sin, might, by receiving It as Man, preserve It to our nature, and might again inroot in us the grace which had left us. For this reason, I deem, it was that the holy Baptist profitably added, I saw the Spirit descending from Heaven, and It abode upon Him. For It had fled from us by reason of sin, but He Who knew no sin, became as one of us, that the Spirit might be accustomed to abide in us, having no occasion of departure or withdrawal in Him.

Therefore through Himself He receives the Spirit for us, and renews to our nature, the ancient good. For thus is He

2 Cor.viii. also Said foT our saJces to become poor. For being rich, as God and lacking no good thing. He became Man lacking all

1 Cor. iv. things, to whom it is somewhere said and that very well. What hast thou that thou didst not receive? As then, being by

The Son Incarnate shamed not to abase Himself. 143 Nature Life, He died in the Flesh for our sakes, that He Chap. i.

might overcome death for us, and raise up our whole nature togeth^' with Himself (for all we were in Him, in that He was made Man): so does He also receive the Spirit for our sakes, that He may sanctify our whole nature. For He came not to profit Himself, but to be to all us the Door and Beginning and Way of the Heavenly Goods. For if He had not pleased to receive, as Man, or to suffer too, as one of us, how could any one have shewn that He humbled Himself? or how would the Form of a servant have been fittingly kept, if nothing befitting a servant were written of Him? Let not then the all-wise account of the dispensation be pulled to pieces^, whereof the divine Paul himself rightly cries in ^J'^'^"''^' admiration: To the intent tltat noiv unto the 'principalities ^P^,"^' and p)owers in heavenly places might be known by the Church the manifold wisdom of God, according to the eternal purpose which He purposed in Christ Jesus our Lord. For wisdom indeed and God-befitting, is the great mystery of the Incarnation seen to be.

Such an apprehension of our Saviour do I suppose that we who choose to be pious, and rejoice in orthodox doctrines, ought to have. For ive too will not descend to such lack of reason^ as to suppose that in the Son by Nature was the ^ a\oyiay Spirit by participation and not rather essentially inherent even as in the Father Himself. For as of the Father, so also of the Son, is the Holy Ghost. So did we also read in the Divine Scriptures. For it says: After they were come ^cts xvi, to Mysia, they assayed to go into Bithynia, and the Spirit of Jesus ^ suffered them not.

But if it seem good to any one, with over contentious zeal, to object to our words hereon, and to assert again, that the Spirit is in the Son by participation, or that, not being in Him before. He then came to be in Him, when He was bap-. tized, in the period of His Incarnation, let him see, into what and how great absurdities he will fall. For first, the Saviour saith: Among tliem that are born of ivomen there ^l^^^^'

144 S. John the Baptist sanctified, the Smi Essentially holy. Book 2. hath not arisen a greater than John the Baptist. And the

' ' "' ' word is true: but we see him who hath attained to the summit of glory and virtue that belong to us, honouring Christ s. Mark -yyith incomparable excellencies. For / am not worthy, says he, to stooj) down and unloose the latchet of His shoes. How then is it not absurd, yea rather impious, to believe that John was filled with the Holy Qhost, even from his mother's vmmb, because it is so written of him: and to suppose that his Master, yea rather the Master and Lord of all, then first received the Spirit, when He was baptized, albeit holy Gabriel says lb, 35. to the holy Vii'gin: The Holy Ghost shall come upon thee, and the Power of the Highest shall overshadow thee; therefore also that holy Thing which shall he born of thee, shall he called the Son of God. And let the lover of learning see, with how great a meaning the word travaileth. For of John, it saith, he shall he filled ivith the Holy Ghost (for the Holy Ghost was in him as a gift, and nob essentially), but of the Saviour, he no longer saith shall he filled, (in rightness of conception,) but that holy Thing which shall he horyi of thee. Nor did he add shall he, for It was always Holy by Nature, as God.

But since I deem that we ought to seek after what is profitable from all quarters; the voice of the archangel having been once brought forward, come, let us exercise our-

I^- selves a little in it. The Holy Ghost, says he, shall come upon thee, and the Potver of the Highest shall overshadow thee; therefore also That Holy Thing which shall he horn of thee, shall he called the Son of God. Let him then, who from great unlearning, opposeth the right doctrines of the Church, tell us, whether even before the Incarnation the the Word of God the Father was Son, or had the glory in name only, but was a bastard, and falsely called. For if he say that He was not the Son at all, he will deny the Father (for of whom will He be the Father, if He have no Son?): and he will think contrary to all the Divine Scriptures. But if he confess that the Son even before the Incarnation both was and was called Son, how does the Archangel tell us that That which should be born of the holy Virgin shall even long before? As therefore the Son being from eternity with the Father, as having Origin of Being, is at the time of His Incarnation called Son of God, from His appearing in the world with a Body; so, having in Himself Essentially His Own Spirit, He is said to receive It as Man, preserving to the Humanity the order befitting it, and with it appropriating for our sakes the things befitting it. But how can the Word be thought of at all apart from Its Own Spirit? For would it not be absurd to say, that the spirit of man, which is in him, according to the definition^ of nature, ^ ^P"" and for the completeness ^ of the living-being, was separated ' a-japnfrom him? But I suppose that this is most evident to all. How then shall we sever the Spirit from the Son, Which is so inherent and essentially united, and through Him proceeding ^ and being in Him by Nature, that It cannot be thought " -irpoKvto be Other than He by reason both of Identity of working, and the very exact likeness of Nature. Hear what the Saviour saith to His own disciples. If ye love Me, Jceep My ^^^ Commandments, and I will ]3ray the Father, and He shall 16, 17. " give you Anotlier Comforter, the Spirit of Truth, Whmn the world cannot receive. Lo, plainly He calls the Holy Ghost Spirit of Truth. But that He and none other than He is the Truth, hear Him again saying, I am the Truth. lb. G. The Son by Nature then being and being called Truth, see how great Oneness with Him the Spirit hath. For the disciple John saith somewhere of our Saviour, This is He that ^ ^- -^"^^ came by water and blood and the spirit % Jesus Christ; not by water only, but by water and blood: and it is the Spirit That beareth witness, because the Spirit is Truth. Therefore also, the Holy Ghost indwelling in our inner man, Christ Himself Eplum. is said to divell therein, and so it is. And indeed lb. 17. the blessed Paul most clearly teaching this, says. But ye are Rom.viii. not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His. And if Christ be in you, the body

Book 2. is dead because of sin, hut the Spirit is life because of right e- ' ousness. Apply, sir, a quick ear to what is said. Having named the Spirit of Christ That dwelleth in us, he straightway added, If Christ he in yon, introducing the exact likeness of the Son with the Spirit, Which is His Own and pro- Rom. Tiii. ceeding from Him by Nature. Therefore He is called the Spirit of adoption also, and in Him lue cry Abba, Father. 1 S. John And as the blessed John somewhere says, Herehy hnow ive that He dwelleth in us, because He hath given us of His 8p>irit. I think then that these things will suffice, to enable the children of the Church to repel the mischief of the heretics. But if any one be soused in the unmixed strong drink of their unlearning, and suppose that the Son then first received the Spirit, when He became Man: let him shew that the Word of God was not holy before the Incarnation, and we will hold our peace.

But one may well wonder that the holy Evangelist every where preserves with much observance what befits the Di- seen God at any time, and now says that the blessed Baptist saiv the Spirit descend from Heaven upon the Son, he adds of necessity, I saiv the Spirit, but in the form of a Dove, s (Txvt^a- ^o^ Himself by Nature, as He is, but shadowed ^ in the genri{,ofj.(vov ^Iqq^ animal; that in this again He might be shewn to preserve His Natural Affinity and Likeness to the Son, Who S. Matt, saith. Learn of Me, for I am meeh and lowly in heart. Therefore the Spirit will not fall away from being God by Nature: for the never having been seen at any time has been preserved to Him, save under the form of a dove, by reason of the need of the disciple. For the blessed Baptist says that the descent of the Spirit was given him by way of a sign and token, adding to his testimonies respecting our Saviour, He that sent me to baptize with ivater, the Same said unto me. Upon Wliom thou shall see the Spirit descending and remaining on Him, the Same is He Which baptizeth with the Holy Ghost. Therefore I think we may fitly laugh to scorn those senseless heretics who take as matter of fact, that which was set forth by way of sign, even though it took place as part of tho ooconomy, as hatli been already Chap. i. said, for the need^s sake of the human race. cap.i..

34 And I saw, and bare record that this is the Son of God.

Sure is the witness; who, what he hath actually seen, that he also speaketh. For haply he was not ignorant of that which is written. That which thine eyes have seen, tell. I saw Prov.xxv. then, says he, the sign, and understood That Wliich was sig- lxx. nified by it. I bear record that this is the Son of God, Who was proclaimed by the Law that is through Moses, and heralded by the voice of the holy Prophets. The blessed Evangelist seems to me again to say with some great confidence. This is the Son of God, that is, the One, the Only by Nature, the Heir of the Own Nature ^ of the Father, to Whom we too, ■* ISiSrrisons by adoption, are conformed and through Whom we are called by grace to the dignity of sonship. For as from God the Father every family in Heaven and earth is named, ^ph. iii. from His being properly, and first, and truly Father, so is all sonship too from the Son, by reason of His being properly and Alone truly Son, not bastard nor falsely-called, but of the Essence of God the Father, not by off-cutting or emanation ° \ i(°-Ta or division or severance (for the Divine Nature is altogether ^ pidaLv Impassible): but as One of One, ever Co-existing and Coeternal and Innate *" in Him Who begat Him, being in Him, ^ ^i^'^^'P^- and coming forth ^ from Him, Indivisible and without Dimen- "^ ■^pof\6- sions; since the Divinity is neither after the manner of a body, nor bounded by space, nor of nature such as to make progressive footsteps. But like as from fire proceedeth the heat that is in it, appearing to be separate from it in idea, and to be other than it, though it is of it and in it by nature, and proceedeth from it without suffering any harm in the way of oficutting, division, or emanation (for it is preserved whole in the whole fire): so shall we conceive of the Divine Offspring too, thinking thereon in a manner most worthy of God, and believing that the Son subsists of Himself, yet not excluding Him from the One Ineffable Godhead, nor saying that He is Other in substance than the Father. For then would He no longer be rightly conceived

Book 2. of as Soii^ but something other than He^ and a new god ''would arise, other than He That Only Is. For how shall not that which is not consubstantial with God by Nature, wholly fall away from being Very God? But since the blessed Baptist is both trustworthy, and of the greatest repute, and testifieth that This is the Son of God: we will confess the Son to be altogether Very God, and of the Essence of the Father. For this and nothing else, does the name of Son ship signify to us.

35 Again the nevt day after John stood, and tu'o of his

36 disciples, and looking- upon Jesus as He ivalked, he saith. Behold the Lamb of God, Which taketh away the sin of the icorld.

Already had the blessed Baptist pointed Him out before; but lo, repeating again the same words, he points Jesus out to his disciples, and calls Him the Lamh of God, and says that He taketh away the sin of the ivorld, all but bringing his hearers to remembrance of Him Who saith in the

Isa. xliii. Prophets: I, even I, am He That hlotteth out tliy transgressions, and will not remember thy sins. But not in vain does the Baptist repeat the same account of the Saviour. For it belongs to skill in teaching, to infix in the souls of the disciples the not yet received word, not shrinking at repetition, but rather enduring it for the profit of the pupils. For

Phil. iiL therefore does the blessed Paul too say. To write the same things to you, to me indeed is not grievous, hut for you it is safe.

37 And the two disciples heard him speak, and they followed Jesus.

iSeest thou the fruit, handmaid of teaching, yielded therefrom? Seest thou how great gain accrued from repetition? Let him then who is entrusted with teaching learn from this, to shew himself superior to all indolence, and to esteem silence more hurtful to himself than to his hearers, and not S. Matt, to bury the Lord's talent in listless sloth, as in the earth, ibJ'27. ' ^^^ rather to give His money to the exchangers. For the Saviour will receive His own ivith usury, and will quicken as seed the word cast in. You have here a most excellent proof of what iias been said. For the Baptist^ not shrinking from Chap. i. pointing out the Lord to his disciples^ and from saying a ^■^■' ' ' second time^ Behold the Lamb of God, is seen to have so Supra ver, greatly profited them, as to at length even persuade them "^ to follow Him and already to desire discipleship under

38 Then Jesus turned and saw them following, and saith unto them. What seek ye?

Fitly does the Lord turn to them that follow Him, that thou mayest learn in act that which is sung, I sought the Ps.xxxiv. Lord, and He heard me. For while we do not yet seek the Lord by good habits and Tightness in believing, we are in some sort behind Him: but when, thirsting after His Divine law, we track the holy and choice way of righteousness, then at length will He look upon us, crying aloud what is written. Turn ye unto Me, and L will turn unto you, saith Zech.i.3. the Lord of Hosts. But He saith unto them, What seek ye? not as though ignorant (whence could it be so?), for He knoweth all things, as God; but making the question a beginning and root of His discourse.

Like people well instructed do they that are asked reply. For already do they call Him, Master, thereby clearly signifying their readiness to learn. Then they beg to know His home, as about therein to tell Him at a fit season of their need. For probably they did not think it right to make talk on needful subjects the companion^ of a journey, s ^ctpfp^ Be what is said again to us for a useful pattern. '^"^

He doth not point out the house, though asked, to do it, but rather bids them come forthwith to it: teaching first, as by example, that it is not well to, cast delays in the way of search after what is good (for delay in things profitable is altogether hurtful): and this too besides, that to thosewho are still ignorant of the holy house of our Saviour

Book 2. Christ, that is, the Church, it will not suffice to salvation *^'^' ' * that they should learn where it is, but that they should enter into it by faith, and see the things mystically wrought

They came and saw where He dwelt, and abode with Him that day: for it was about the tenth hour.

Assiduously did the disciples apply themselves to the attainment of the knowledge of the Divine Mysteries. For I do not think that a fickle mind beseems those who desire to learn, but rather one most painstaking, and superior to feeble mindedness in good toils, so as during their whole life time to excel in perfect zeal. For this I think the words, theij abode with Ilim that day, darkly signify. But when he says, it was about the tenth hour, we adapting our own discourse to each man's profit, say that in this very thing, the compiler of Divinity through this so subtle handling again teacheth us, that not in the beginning of the present world was the mighty mystery of our Saviour made known, but when time now draws towards its close. Isa. liv. For in the last days, as it is written, we shall be all taught of God. Take again I pray as an image of what has been said about the tenth hour, the disciples cleaving to the Saviour, of whom the holy Evangelist says that having once become His guests they abode with Him: that they who through faith have entered into the holy house, and have run to Christ, may learn that it needs to abide with Him, and not to desire to be again estranged, either turning aside into sin, or again returning to unbelief.

40 One of the two which heard John speak and followed Him, was

42 Simon, and saith imto him, We have found the 3Iessias, which is, being interpreted, the Christ. And he brought him to Jesus.

They who even now received the talent, straightway make traffic of their talent, and bring it to the Lord, For such are in truth obedient and docile souls, not needing many words for profit, nor bearing the fruit of their instruction, after revolutions of years or months, but attaining the goal Chap. i. of wisdom along with the commencement of their instruction. ••■"'• For give, it says, instruction to a loise man, and he will Prov.ix.9. he yet wiser: teach a just man, a7id he will increase in learning. Andrew then saves his brother (this was Peter), having declared the whole mystery in a brief summary. For we have found, he says, Jesus, as Treasure hid in afield, or as s Matt. One Pearl of great price, according to the parables in the ib.'46.' Gospels.

And when Jesus beheld him, He said, Thou art Simon the son of Jona, thou shalt be called Cephas, which is by interpretation, a stone.

hearts and reins; and seeth to how great piety the disciple will attain, of how great virtue he will be possessed, and at what consummation he will leave off. For He Who knoweth cdl things before they be is not ignorant of ought. And Hist.

being Very God, He hath knowledge untaught. For not having needed a single word, nor even sought to learn who or whence the man came to Him; He says of what father he was born, and what was his own name, and permits him to be no more called Simon, already exercising lordship and power over him, as being His: but changes it to Peter jJ^iT''"' *

43 The day following Jesus would go forth into Galilee; and findeth Philip, and saith unto him. Follow Me.

Likeminded with those preceding was Philip, and very ready to follow Christ. For Christ knew that he would be good. Therefore also He says Follow Me, making the word a token of the grace that was upon him, and wherein he bid him follow, testifying to him that most excellent was his conversation. For He would not have chosen him, if he had not been altogether good.

c.i.4o,4^. jjiffi^ of Whom Moses in the law and the prophets did write, Jesus of Nazareth the Son of Joseph.

Exceeding swift was the disciple unto the bearing fruit, tliat hereby he might shew himself akin in disposition to them that had preceded. For he findeth Nathanael, not simplymeeting him coming along, but making diligent search for him. For he knew that he was most painstaking and fond of learning. Then he says that he had found the Christ Who was heralded through all the Divine Scripture, addressing himself not as to one ignorant, but as to one exceedingly well instructed in the learning both of all-wise Moses and of the prophets. For a not true supposition was prevailing among the Jews as regards our Saviour Jesus Christ, that He should be of the city or village of Nazareth, albeit the Divine Scripture says that He is a Bethlehemite,

Mic. V. 2. as far as pertains to this. And thou, Bethlehem, it says, in the land of Judah, house of Ejphrata, art little to he among the thousands of Judah, for out of thee shall He come forth unto Me That is to he ruler in Israel, Whose goings forth have been from of old, from everlasting. For He was brought up in Nazareth, as the Evangelist himself too somewhere testified,

S. Luke saying. And He came to Nazareth, where He -had beeyi brought up; but He was not thence, but whence we said before, yea rather, as the voice of the prophet affirmed. Philip therefore following the supposition of the Jews says, Jesus of Nazareth.

46 Can there any good thing come out of Nazareth? Nathanael readily agrees that something great and most fair is that which is expected to appear out of Nazareth ^. It is, I suppose, perfectly clear, that not only did he take Nazareth as a pledge of that which he sought, but bringing fpaviC6- together -^ knowledge from the law and Prophets, as one fond of learning he gained swift understanding.

flowing forth with the words of the Saviour, and alluring the souls of the hearers. For so it is written, that all %uon- S. Luke iv. 22. dered at the gracious ivords which proceeded out of His Mouth.

47 Behold an Israelite indeed, in whom is no guile.

Not having yet used proof by means of signs, Christ endeavoured in another way to persuade both His own disciples, and the wiser of those that came to Him, that He was by Nature Son and God, but for the salvation of all was come in human Form. What then was the mode that led to faith? God-befitting knowledge. For knowledge of all things befitteth God Alone. He receiveth therefore Nathanael, not hurrying him by flatteries to this state, but by those things whereof he was conscious, giving him a pledge, that he knoweth the hearts, as God.

Nathanael begins to wonder, and is called to a now firm faith: but desires yet to learn, whence He has the knowledge concerning him. For very accurate are learning-seeking ^ ^ ^'^o-: and pious souls. But perhaps he supposed that somewhat of him had been shewn to the Lord by Philip.

Before that Philip called thee, when thou wast under the fgtree,

The Saviour undid* his surmise, saying that even hefore his ■• eAuo-ev meeting and conversing with Philip, He had seen him under the fig-tree, though not present in Body. Very profitably are both the fig-tree and the place named, pledging to him the truth of his having been seen. For he that has already accurate knowledge of what was with him, will readily be admitted.

Book 3. 49 Rabbi, Thou art the Son of God, Thou art the King of Israel.

He knows that God Alone is Searcher of hearts^ and giveth to none other of men to understand the mind, con- Ps. vii. 9. sidering as is likely that verse in the Psalms, God trieth the hearts and reins. For as accruing to none else, the Psalmist hath attributed this too as peculiar to the Divine Nature only. When then he knew that the Lord saw his thoughts revolving in his mind in yet voiceless whispers, straightway he calls Him Master, readily entering already into discipleship under Him, and confesses Him Son of God and King of Israel, in Whom are inexistent the Properties of Divinity, and as one well instructed he affirms Him to be wholly and by Nature God.

50 Because I said unto thee, I saiv thee tender the fig tree, helievest thou? thou shalt see greater things than these.

Thou shalt be JBrmer unto faith, saith He, when thou seest greater things than these. For he that believed one sign, how shall he not by means of many be altogether bettered, especially since they shall be more wonderful than those now wondered at?

51 Verily, verily I say unto you, h.h'eafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.

Common now to all is the word which seals the faith of Nathanael. But in saying that angels shall be seen speeding up and down u^on the Son of Man, that is, ministering and serving His commands, for the salvation of such as shall believe. He says that then especially shall He be revealed as being by Nature Son of God. For it is not one another that the rational powers serve but surely God. And this does not take away subjection among the angels (for this will not be reasonably called bondage). But we have heard

2 Galilee; and the mother of Jesus was there; and both Jesus ^' "*

3 was called, and His disciples, to the marriage. And when they ivanted wine, the another of Jesus saith unto Him, TJiey have no wine.

Seasonably comes He at length, to the beginning of miracles, even if He seems to have been called to it without set purpose ^. For a marriage feast being held (it is clear that ^ a0ov\riit was altogether holily), the mother of the Saviour is present, and Himself also being bidden comes together with His own disciples, to work miracles rather than to feast with them, and yet more to sanctify the very beginning of the birth of man: I mean so far as appertains to the flesh. For it was fitting that He, Who was renewing the very nature of man, and refashioning it all for the better, should not only impart His blessing to those already called into being, but also prepare before grace for those soon to be born, and make holy their entrance into being.

Keceive also yet a third reason. It had been said to the woman by God, In sorrow thou shalt bring forth children. Gen. iii. How then was it not needful that we should thrust off this curse too, or how else could we escape a condemned marriage? This too the Saviour, being loving to man, removes. For He, the Delight and Joy of all, honoured marriage with His Presence, that He might expel the old shame ^ of child- ^ Ka-r-fjcpei. bearing. For if any man be in Christ, he is a new creature; 2 Cor. v. and old things are passed away, as Paul saith, they are become new. He cometh therefore with His disciples to the marriage. For it was needful that the lovers of miracles should be present with the Wonderworker, to collect what was wrought as a kind of food to their faith. But when wine failed the feasters. His mother called the Lord being good according to His wonted Love for man, saying, They have no wine. For since it was in His Power to do whatsoever He would, she urges Him to the miracle.

4 Jesus saith unto her Woman, what have I to do with thee? Mine hour is not yet come.

Book 2. course also. For it behoved Him not to come hastily'^ to c. 11. 5-10.. 1 f. • 1

His Own accordj but, being called, hardly to come thereto, and to grant the grace to the necessity rather than to the lookers on. But the issue of things longed for seems somehow to be even more grateful, when granted not off-hand to those who ask for it, but through a little delay put forth to most lovely hope. Besides, Christ hereby shews that the deepest honour is due to parents, admitting out of reverence to His Mother what He willed not as yet to do.

5 His mother saith unto the servants. Whatsoever He saith unto

The woman having great influence to the performing of the miracle, prevailed, persuading the Lord, on account of what was fitting, as her Son. She begins the work by preparing the servants of the assembly to obey the things that should be enjoined.

7 Jesus saith unto them, Fill the wuterpots ivith water. And

8 they filled them up to the brim. And He saith unto them. Draw otit now, and bear tmto the governor of the feast. And

9 they bare it. When the ruler of the feast had tasted the water that was made ivine, and knew not whence it was (but the servants which drew the ivater knew); the governor of the feast

10 called the bridegroom and saith u7ito him. Every man at the beghijiing doth set forth good wine, and when men have well drunk, then that which is worse; but tho^i hast kept the good wine until now.

The ministers accomplish what is commanded, and by unspeakable might was the water changed into wine. For what is hard to Him Who can do all things? He that calleth into being things which are not, how will He weary, transordering into what He will things already made? They marvel at the thing, as strange; for such are Christ^s works to look upon. But the governor of the feast charges the bridegroom with expending what was better on the latter end of the feast, not unfitly, as appears to me, according to the narration of the story.

11 This heginning of miracles did Jesus in Cana of Galilee, and Chap. 1. manifested forth His glory, and His disciples believed on Him.

Many most excellent things were accomplished at once through the one first miracle. For honourable marriage was Cf Heb. sanctified^ the curse on women put away (for no more in sorrow shall they bring forth children, now Christ has Gen. iii. blessed the very beginning of our birth), and the glory of our Saviour shone forth as the sun's rays, and more than this, the disciples are confirmed in faith by the miracle.

The historical account then will stop here, but I think we ought to consider the other view of what has been said, and to say what is therein signified. The Word of God came down then from Heaven, as He Himself saith, in order that having as a Bridegroom, made human nature His own ^, He ^^l^/J^^' might persuade" it to bring forth the spiritual oflTspring of Wisdom. And hence reasonably is the human nature called the bride, the Saviour the Bridegroom; since holy Scripture carries up language from human things to a meaning that is above us. The marriage is consummated on the third day, that is, in the last times of the present world: for the number three gives us beginning, middle, end. For thus is the whole of time measured. And in harmony with this do we see that which is said by one of the prophets, He Hos. vi. hath smitten, and He will bind us up. After two days tvill He revive us, in the third day He will raise us up, and toe shall live in His Sight. Then shall we know if we follow on to know the Lord; His going forth is prepared as the morning. For He smote us for the transgression of Adam, saying. Dust thou art, and unto dust shall thou return. That which Gen. in. was smitten by corruption and death He bound up on the third day: that is, not in the first, or in the middle, but in the last ages, when for us made Man, He rendered all our nature whole, raising it from the dead in Himself. Wherefore He is also called the Firstfruits of them that l Cor. xv. slejyt. Therefore in saying it was the third day, whereon the marriage was being consummated, he signifies the last time. He mentions the place too; for he says it was m Cana of

' not in Jerusalem is the gathering, but without Judgea is the feast celebrated, as it were in the country of the Gentiles.

Isa. ix. 1. For it is Oalilee of the gentiles, as the prophet saith. It is I suppose altogether plain, that the synagogue of the Jews rejected the Bridegroom from Heaven, and that the church of the Gentiles received Him, and that very gladly. The Saviour comes to the marriage not of His own accord; for He was being bidden by many voices of the Saints. But wine failed the feasters; for the law perfected nothing, the Mosaic writing sufficed not for perfect enjoyment, but neither did

9 vn^ews the measure of implanted sobriety^ reach forth so as to be able to save us. It was therefore true to say of us too. They have

' ttXouo-i- no ivine. But the Bounteous ^ God doth not overlook our na- "''°^ ture worn out with want of good things. He set forth wine

2 Cor. iii. better than the first, for the letter hilleth, hut the Spirit giveth life. And the law hath no perfection in good things, but the Divine instructions of Gospel teaching bring in fullest blessing. The ruler of the feast marvels at the wine: for every one, I suppose, of those ordained to the Divine Priesthood, and entrusted with the house of our Saviour Christ, is astonished at His doctrine which is above the Law. But Christ commandeth it to be given to him first, because, ac-

STim.ii. cording to the voice of Paul, The hushandman that lahourcth must he first partaker of the fruits. And let the

14 And found in the temple those that sold oxen a7id sheep and doves, and the changers of money sitting.

The Jews are again hereby too convicted of despising the laws given them, and making of no account the Mosaic wi-itings, looking only to their own love of gain. For whereas the law commanded that they who were about to enter into the Divine temple should purify themselves in many ways; those who had the power of forbidding it hindered not the bankers or money-changers, and others besides, whose employment was gain, usury and increase, in their lusts (for the whole aim of merchants is comprised in these things): they hindered them not from defiling the holy court, from entering into Chap. l. it as it were with unwashen feet, yea rather they themselves • ' ' ' altogether used to enjoin it, that God might say truly of them, Many pastors have destroyed My vineyard, they have lf^\^^^' trodden My ijortion under foot, they have made My j)leasant 2)ortio7i a desolate wilderness, they have inade it desolate. For of a truth the Lord's vineyard was destroyed, being taught to trample on the Divine worship itself, and through the sordid love of gain of those set over it left bare to all ignorance.

15 And when He had made a scourge of small cords. He drove them all out of the temple.

Reasonably is the Saviour indignant at the folly of the Jews. For it befitted to make the Divine Temple not an house of merchandise, but an house of prayer: for so it is ^'.^^"• wi'itten. But He shows His emotion not by mere words, but with stripes and a scourge thrusts He them forth of the sacred precincts, justly devising for them the punishment befitting slaves; for they would not receive the Son Who through faith maketh free. See I pray well represented as in a picture that which was said through Paul, If any man L^"'' '"' dishonour the Temple of God, him shall God dishonour.

16 Take these things hence; make not My Father'' s House an house

He commands as Lord, He leads by the hand to what is fitting, as teacher; and along with the punishment He sets before them the declaration of their offences, through shame thereof not suffering him that is censured to be angry. But it must be noted that He again calls God His own Father specially^, as being Himself and that Alone by Nature ' i^ovaSiof Him, and truly Begotten. For if it be not so, but the Word be really Son with us, as one of us, to wit by adoption, and the mere Will of the Father: why does He alone seize to Himself the boast common to and set before all, saying, Mahe not My Father's House, and not rather, our Father's House. For this I suppose would have been more meet to

Book 2, say, if He had known that Himself too was one of those who * are not sons by Nature. But since the Word knovs^s that He is not in the number of those who are sons by grace, but of the Essence of God the Father, He puts Himself apart from the rest, calling God His Father. For it befits those who are called to sonship and have the honour from without, when

S. Matt, they pray to cry, Our Father Which art in Heaven: but the Only Begotten being Alone One of One, with reason calls God His Own Father.

5 \oytKce monize it more spiritually ^ with that above, the lection must be considered differently.

14 sqq. ^nd found in the temple those that sold oxen and sheep, Sfc.

See again the whole scheme of the Dispensation to usward drawn out by two things. For with the Cananites, I mean those of Galilee, Christ both feasts and tarries, and them that bade Him, and hereby honoured Him, He made partakers of His Table; He both aids them by miracles and fills up that which was lacking to their joy (and what good thing does He not freely give?): teaching as in a type that He will both receive the inhabitants of Galilee, that is the Gentiles, called as it were to them through the faith that is in them, and will bring them into the Heavenly Bridal-chamber, that is unto the church of the first-born, and will make them sit down with the saints (for the holy disciples sat down with the feasters): and will make them partake

^.•..^^**- of the Divine and spiritual feast, as Himself saith. Many shall come from the east and ivest and shall sit doivn with Abraham, Isaac, and Jacob, in the kingdom of Heaven, nought

Isa. XXXV. lacking unto their joy. For everlasting joy shall be upon their heads. But the disobedient Jews He shall cast forth of the holy places, and set them without the holy inclosure of the saints; yea, even when they bring sacrifices He will not receive them: but rather will subject them to chastisement

Prov. V. and the scourge, holden with the cords of their own sins. For hear Him saying, TaJce these things hence; that thou mayest understand again those things which long ago by the mouth of the Prophet Isaiah He saith, I am full of the ^^.^X:^- burnt offerings of rams and the fat of fed beasts, and I delight Isa. i. not in the blood of bullocks and of he goats, neither come ye to appear before Me, for who hath required this at your hand? tread not My courts any more. If ye bring an offering of fine flour, vain is the oblation, incense is an abomination unto Me; your new moons and sabbaths and great day I cannot endure, your fasting a,nd rest and feasts My soul hateth: ye are become satiety unto Me, I will no longer endure your sins. This He most excellently signifies in type, devising for them the scourge of cords. For scourges are a token of punishment.

The disciples in a short time get perfection of knowledge, and comparing what is written with the events, already shew great progress for the better.

18 What sign shewest Thou unto us, seeing that Thou doest these

The multitude of the Jews are startled at the unwonted authority, and they who are over the temple are extremely vexed, deprived of their not easily counted gains. And they cannot convict Him of not having spoken most rightly in commanding them not to exhibit the Divine Temple as a house of merchandise. But they devise delays to the flight of the merchants, excusing themselves that they ought not to submit to Him off-hand, nor without investigation to receive as Son of God Him Who was witnessed to by no sign.

To them who of good purpose ask for good things, God very readily granteth them: but to them who come to Him, tempting Him, not only does He deny their ambition in respect of what they ask, but also charges them with wickedness. Thus the Pharisees demanding a sign in other parts of

' ' sign he given to it, but the sign of the prophet Jonas: for as Jonas tvas three days and three nights in the ivhale's helly, so shall the Son of inan be three days and three nights in the heart of the earth. What therefore He said to those, this to these too with slight change: for these (as did those) ask, tempting Him. Nor to those who were in such a state of mind would even this sign have been given, but that it was altogether needful for the salvation of us all.

But we must know that they made this the excuse of their accusation against Him, saying falsely before Pontius Pilate, lb. xxvi. what they had not heard. For, say they. This Man saith, I ^^' am able to destroy the Temple of God. Wherefore of them

Ps. XXXV. too did Christ speak in the prophets. False witnesses did ^^* rise up: they laid to My charge things that I hneiv not: and

Ps. xxvii. again, For false ivitnesses are risen up against Me, and such as breathe out cruelty. But He does not urge them to bloodshed saying, Destroy this Temple, but since He knew that * TieiKus they would straightway do it. He indicates expressively * what is about to happen.

20 Forty and sLv years was this Temple in building, and wilt Thou rear it up in three days?

They mock at the sign, not understanding the depth of the Mystery, but seize on the disease of their own ignorance, as a reasonable excuse for not obeying Him, and considering the difficulty of the thing, they gave heed rather as to one speaking at random, than to one who was promising ought possible to be fulfilled, that that may be shewn to be Ps. Ixix. true that was written of them. Let their eyes be darkened, that they see not, and ever bow Thou down their backs: in order that in a manner ever stooping downwards and inclining to the things alone of the earth, they may receive no sight of the lofty doctrines of piety towards Christ, not as though God Who is loving to man grudged them those things, but rather with even justice was punishing them that committed intolerable transgressions.

For see how foolishly they insult Him, not sparing Chap. i. their own souls. For our Lord Jesus Christ calls God His " '" '" Father, saying, Make not My Father's House an House of ^^v^^"'^'^ - merchandise. Therefore when they ought now to deem of Him as Son and God, as shining forth from God the Father, they believe Him to be yet bare man and one of us. Therefore they object the time that has been spent in the building of the Temple, saying. Forty and six years was this Temple in building, and wilt Thou rear it up in three days? 0 drunken with all folly, rightly, I deem, one might say to you, if a wise soul had been implanted in you, if ye believe that your Temple is the House of God, how ought ye not to have held Him to be God by Nature, Who dares fearlessly tell you. Make not My Father's House an House of merchandise? How then, tell me, should He have need of a long time for the building of one house? or how should He be powerless for anything whatever, who in days only seven in number, fashioned this whole universe with ineffable Power, and has His Power in only willing? For these things the people skilled in the sacred writings ought to have considered.

21 22 But He spake of the Temple of His Body. Wlien therefore He was risen from the dead. His disciples remembered that He had said this unto them: and they believed the Scripture, and the word which Jesus had said.

Acceptable to the wise man is the word of wisdom, and the knowledge of discipline abideth more easily with men of understanding, and as in wax not too hard, the impression of seals is well made, so in the more tender hearts of men the Divine Word is readily infixed: wherefore the hard of heart is also called wicked. The disciples then, being of a good disposition, become wise, and ruminate the words of divine Scripture, nourishing themselves to more accurate knowledge, and thence coming firmly to belief. Since the Body of Christ is called a temple also, how is not the Only- Begotten Word Which indwelleth therein, God by Nature, since he that is not God cannot be said to dwell in a Tem-

Book?. pie? Or let one come forward and say, what saint's body * ' ' ' was ever called a temple; but I do not suppose any one can shew this. I say then, what we shall find to be true, if we accurately search the Divine Scripture, that to none of the Saints was such honour attached. And indeed the blessed Baptist, albeit he attained unto the height of all virtue, and suffered none to exceed him in piety, was through the madness of Herod beheaded, and yet is no such thing attributed to him. On the contrary, the Evangehst devised a grosser word for his remains, saying this too, as appears to me by an oeconomy, in order that the dignity may be reserved to Christ Alone. For he writes thus; And the blood-shedder

S. Matt, iq -^f Herod, sent and beheaded John in the pi'ison, and his XIV. 10, 12. _, disciples came and took up his carcase ". If the body of John be called a carcase, whose temple will it be? In another sense indeed, we are called temples of God, by reason of the Holy Ghost indwelling in us. For we are called the temples of God, and not of ourselves.

But haply some one will say: How then, tell me, doth lb. xxiv. ^]2e Saviour Himself call His own Body a carcase. For s TTTwixa icheresoever He saith the carcase ^ is, there vnll the eagles he gathered together. To this we say, that Christ saith this not of His Own Body, but in manner and guise of a parable He signifieth that concourse of the Saints to Him, that shall be at that time when He appeareth again to us,

Ib.xvi.27. with the holy angels, in the glory of His Father. For like as, saith He, flocks of carnivorous birds rush down with a sharp whizzing to fallen carcases, so shall ye too be gathered together to Me. Which indeed Paul too doth make known iCor. XV. to US, saying. For the trumpet shall sound, and the dead shall he raised incorruptible; And again in another place,

1 Thess. and ive shall he caught up in the clouds to meet the Lord in the air, and so shall tve ever he with the Lord. That therefore which is taken by way of similitude for an image will no wise damage the force of the truth.

23 Noiv when He was iii Jerusalem at the Passover in the feast Chap. 1. day, many believed in His Name, when they saw the miracles ^•"•-^*-^' which He did.

Clirist ceaseth not from saving and helping. For some He leads to Himself by wise words, tlie rest startling by God-befitting Power too, He taketli in His net ^ to the faith, ^aa-yn^ivby the things which they see Him work persuaded to confess, that the Ai'tificer of these so great wonders is of a truth God.

24 But Jesus did not commit Himself unto them.

Not firmly established is the judgment '^ of new believers, 7 nor is the mind firmly built upon fresh miracles. And how should they whose course of instruction was yet so to say green, be already rooted in piety? Therefore Christ doth not yet commit Himself to the novices, shewing that a great thing and most worthy of love ^ is afiinity with God, and s ci|iepo. that it doth not just lie before those who desire to have it^ but is achieved by zeal for good, and diligence and time.

Let the stewards of the Mysteries of the Saviour hence learn, not suddenly to admit a man within the sacred veils, nor to permit to approach the Divine Tables, neophites untimely baptized and not in right time believing on Christ the Lord of all. For that He may be an Ensample to us in this also, and may teach us whom fittingly to initiate. He receives indeed the believers, but is seen not yet to have confidence in them, in that He does not commit Himself to them: that hence it may be manifest, that it befits novices to spend no small time under instruction; for scarce even so will they become faithful men.

25 Because He knew all, and needed not that any should testify of man; for He knew what was in tnan.

Divine is this excellence too along with the rest which are in Christ, and in no one of created beings is it. For to

Him Alone Who is truly God doth the Psalmist ascribe it, saying. He fashioneth their hearts alike, He considereth all Ps.xxxiii.

Dan. ii. ^J Nature, "WTio knoweth the secrets, and knoweth the deep and p^.. seci'et things, as it is written? For ivhat man hioweth the things

11. of a man, save the spirit of man tvhich is in him? Though no man knoweth, God will not be ignorant, for neither is He reckoned in the number of all, of whom " No man " may rightly be predicated, but as being external to all, and all things under His Feet, He will know. And Paul too will

Heb. iv. testify, saying. For the word of God is quick and powerful and sharper than any tivo edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart: neither is there any creature that is not manifest in His sight, hut all tilings are naJced and opened unto the Eyes of Him. For as

Ps. xciv, having planted the ear. He hears all things, and as having formed the eye. He observeth. And indeed He is introduced

Nature God, needs does the Evangelist say that He needed not that any should testify of man, for He hneiv what was in

Chap. iii. Tliere was a man of the Pharisees, named Nicodemus, a ruler of 2 the Jews: the same came to Jestis by night and said unto Him,

More ready is Nicodemus to believe, but overcome by no good fear, and not despising the opinion of men, he refuses 9 TrappTj- boldness ^, and is divided in opinion into two, and halts 1 KLngs in purpose, feeble tipon both his hiee joints, as it is written, LXX. ' forced by the convictions of his conscience to the duty of believing by reason of the exceedingness of the miracles, but esteeming the loss of rulership over his own nation a thing not to be borne, for he was a ruler of the Jeius. Deeming that he can both preserve his repute with them, and be a disciple secretly, he cometh to Jestis, making the darkness of the night an aider of his scheme, and by his secret coming convicted of double mindedness.